Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 28

The Sacred Book of the Jains
21
contraction and expansion. RUGI Asamuhado, without Samudgháta. KWOTEETAIMI Anugurudehapamano, equal in extent to a small or a large body. a Va, but fuq9a Nichchayanayado according to Nischaya Naya. Fuatat Asankhadeso, existent in innumerable Pradesas,
10. According to Vyavahára Naya, the conscious Jiva, being without Samudgháta, becomes equal in extent to a small or a large body, by contraction and expansion, but, according to Nischaya. Naya (it) is existent in innumerable Pradesas.
COMMENTARY. That portion of Akásá, which is obstructed by one indivisible atom, is known as Pradesa. (See verse 27 of Dravya-samgraha. ] That portion of Akása in which Jiva Pudgala, Dharma, Adharma and Kála exist, is known as Lokákása, and the Akása beyond it is called Alokákása. Really speaking, Jivas fill up innumerable Pradesas in Lokákása. But, from the ordinary point of view we speak that a Jíva becomes equal in extent to a small or a large body, by contraction and expansion, when it is without Samudgháta.
Samudgháta has been thus defined : "Samudgháta is the exit of Jiva from the body to another form, without leaving the original body altogether." Seven kinds of Samudgháta are recognised in Jaina philosophy, viz., Vedaná, Kasáya, Vikriyá, Maranántika, Teja, Ahara and Kevali. When the Atmá goes out of its restraining body particles through excessive pain, without leaving the original body. we have an illustration of Vedana-samudgháta. When, at the rise of excessive anger, etc., the Atmá goes out of its material confines without leaving the body to injure others, we have Kasayasamudgháta. The expension of the Atmá from its Pradesas, without leaving the body, owing to some perturbation due to lust, etc.. is called Vikriya-samudgháta. The exit of Atmá, without lea the original body, to that Pradesa where it has fixed its residence, at the time of death of a being, is Máranántika-samudgháta. Tejasamudgháta are of two sorts--Subha and Asubha. It is said that when a great sage perceives some cause of harm to his mind, he becomes angry, and at that time a red figure, twelve yojanas in length and nine yojanas broad, pointed at the top and broad at the bottom. issues forth from the left shoulder of the sage and, after destroying the cause of evil assumes itself with the sage. This is Asubha-samudsháta. There is a Jaina story that such a figure issued forth from the body of the Sage, Dwaipayana, and, destroying Dwarika, destroyed itself with the sage. The exit of a white form, having an extent similar