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NOTES
413
third degree, fifth degree, seventh degree, etc." This explanation is in accordance with the Prakrit trishtubh quoted in the Tattva-dipika on PS 166.
Further, we must observe that the Prakrit lacks a Dual; according to the sense the clause samado duradhiga jadi bajjhante should have been Sanskritized as samato dryadhikau yadi badhyete, "when two [atoms] differ [in degree] by two from equal[ity], then they are bound." A more logical expression would have been "when of two atoms one is two degrees higher than the other, etc." The two atoms, differing by two in degree are called "the level" (sama) and "the higher" (adhika). Cf. Tattvarthadhigama-sutra, v. 36.
The expression adi-parihina is satisfactorily explained by the Tattvadipika in the following gatha.
In general it is clear that the pudgala-bandha theory of the Jainas is only partly based on observation, and more on fancy. A similar remark holds good of the try-anuka theory of the Vaisheshikas; see the translator's work, The Vaisheshikas System, p. 368.
Comparing with European notions, we may say that the bandha between ruksha and ruksha is the cohesion and adhesion between solid substances (e.g. between the particles of a stone, between chalk and blackboard); the bandha between snigdha and snigdha the cohesion in a fluid; the bandha between snigdha and ruksha the adhesion between a solid and a fluid substance, e.g. the cohesion in a solution.
The theory of the degrees seems to have originated in speculation: its main thesis is that only when the exponents of the degrees of roughness or smoothness differ by two can two atoms "attract" each other and thus cause evolution (parinamika, Tattvarthadhigama-sutra, v. 36) in one
another.
Finally, it deserves to be noticed that this theory of material cohesion or adhesion is given principally as an introduction to the exposition of "bondage" between soul and matter (gathas, 172-189).
95 i.e. the rough of the fourth degree. Similarly, the rough of the second degree combines with the fourth degree of either kind.
96 As a technical term, rupin is explained in the Gommata-sara Jiva-kanda, v. 614:"From the point of view of an atom with two degrees of smoothness an atom with two degrees of roughness is similar (rupi); and an atom with one, three and other degrees is dissimilar (a-rupi). The same applies to rough also."
97 The Prakrit of this tristubh verse differs from that of the gathas, e.g. it has the form durahia in place of the duradhiga of the Pravachana-sara.
