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5. Right Belief In its full form it arises only 6. Right Conduct in the absence of deluding karma. 7. Avyávádha. Undisturbable, due to the absence of
vedaniya or feeling karma ; neither pleasure nor
pain. 8. Avagáha, Penetrability, due to the absence of
age-karma. 9. Agurulaghutva, due to the absence of famíly-de
termining-karmą. 10. Súkshmatva, fineness due to the absence of body
making karma. The first 6 are Anujíví attributes, which co-exist in and constitute the substance.
They arise fully only on the destruction (kshaya) of the 4 destructive (Ghátíya) karmas ; Conation-and-Knowledge-obscuring; Deluding; and Obstructive.
The last 4 are Pratijiví attributes, which merely indicate the absence of their opposites.
They arise fully on the destruction (Kshaya) of the 4 non-destructive (Aghátíya) karmas; Feeling, Age; Family-determining and Body-making karmas. 2. Pudgala, matter has for its special attributes :
1. Touch ; 2. Taste; 3. Smell &
4. Colour. 3. Dharma, has for its special attribute the quality of being the medium of motion.
4. Adharma, medium of rest.
5. Ákásha, Space; its special attribute is to give place to all substances.
6. Kála, Time; its special attribute is to bring about modifications.
Modifications (Paryaya). Modifications occur only with reference to attributes. This alone is what is meant by Birth and Decay. Modifications or conditions change :-- i.e., a new condition is born, i.e. comes into existence (Utpada), and the old one decays, i.e. goes out of existence (Vyaya). The essential attributes of the substance always through all these modifications. It must be clearly understood and
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