Dravya Sangraha

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

Page 29

Dravya-San graha
to that mentioned in Asubha-samudgháta, from the right shoulder of a sage who becomes full of commiseration at some calamity of the people, like a famine or an epidemic, is known as Subha-samudgháta. This, after destroying the calamity, enters its own place. The exit of a white figure, one cubit in length, from the head of a sage, to resolve a doubt by seeing some Kevali ( possessed of infinite knowledge), is known as Ahára-samud sháta. In a certain stage through the rise of all kinds of Karmas, a Kevali's form expands and fills up the whole Lokákása, without leaving the original body. This is called Kevali-samudgháta.
A description of these forms Clearly illustrates the belief of various subtle forms by the Jainas. In all cases, when a Jíva does not assume these forms, it fillls up either a large or a small body. This theory of the Jainas is severely criticised in the Vedanta philosophy of the Hindus. Sankaracharya, in his commentary on Vedanta-sútra, Adhyaya II. Páda II, Sútra 34, had said that if it is admitted that a Jiva is equal in extent its body, it is impossible that the same Jíva can enter into the bodies of a fly and an elephant. This is not * the place to discuss the point in detail. We shall simply mention the view held by the Jainas with respect to this point. The Jainas: say that as a lamp, placed respectively in a small pot and a room, illuminates the whole of the space between each of these, so a Jíva contracts and expands, according to the dimensions of different bodies. A better example can be given by mentioning the case of gases like oxygen, which fills up the whole of the space within different vessels, having small or large dimensions but this expansion and contraction of Jívas, according to different bodies; are only recognized from the Vyavahára point of view: According to Nischaya Naya, Jívas can fill up innumerable Pradesas in Lokákása.
पुढविजलतेउवाऊवरणप्फदी विविहथावरे-इंदी ।
विगतिगचदु पंचक्खा तसजीवा होंति संखादी ॥ ११ ॥ Pudhavijalateuvauvanapphadi vivihathavare indi. Vigatigachadupanchakkha tasajiva honti sankhadi.-(11)
Padapatha,-qafasana sasai Pudhavijalateuváúyanapphadí, the earth, water, fire, air and plants. laialta Viviha-thávare indi, various kinds of Sthávara, possessed of one sense. fèmfaraggiatan Viga-tiga-chadupanchakkhá, of two, three four and five senses, saat Sankhádí, conches etc. mhaitan Tasjíva, the Trasa jívas. Eifà Honti, are,