Jain Journal 1988 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 36

OCTOBER, 1988
Paramāņu is transformable in regard to its guna (quality) from the standpoint of parināma (transformation).111 There takes place the transformation of four qualities in all paramāņus, viz., varṇapariṇāma (transformation of colour), rasapariṇāma (transformation of taste), gandhapariņāma (transformation of smell) and sparsapariṇāma (transformation of touch).112 The transformation of shape (samsthānapariṇāma) does not occur in the individual, independent state of paramaņu, for it is devoid of shape and it does not assume any shape in its discrete condition.113 In this state paramāņu undergoes transformation in the form of increase and decrease of its bhāvas (qualities) by combining with another paramāņu or paramāņus. There takes place the transformation in the parts of its bhava-gunas, i.e., only the natural transformation occurs in paramāņu existing in its own state. It is agurulaghu (neither heavy nor light) from the point of view of kāya (mass or body).114 It is devoid of lump and part; there is no smaller and lighter form of matter than paramāņu. It is aguru (not-larger or not-heavier) but laghu (lighter) than any material substance. It is agurulaghu in its own state or individual condition from the point of view of bhāva, i.e., there takes place the process of decrease and increase by six steps (sthānas) in its bhāva-guṇas (qualities). It undergoes transformation by six steps with regard to its own qualities, even when it exists in isolation in its discrete condition. As for example, a paramāņu is onefold black, it can be infinitefold black by its capacity of agurulaghuguna and again it can become onefold black, having attained the decrease in its gunas (qualities).115 The process of decrease and increase takes place at every samaya (moment or instant) by the process of natural transformation.
A paramāņu is not jiva (soul), but ajiva (non-soul). In its own state it is not receivable by soul. It is non-receivable (agrahya).116 That is to say, in its own condition, it does not come in the service of soul.117 It is non-living (acitta) in its own individual condition because it is nonreceivable by soul, i.e., soul cannot exist in a paramāņu, therefore, it cannot become living. But soul and atom can exist together in one space-point. 118
111 Bhagavati Vyakhyaprajnapti, sataka 5, uddesaka 7, sutra 313; Tattvarthadhigamasutra by Umasvati, prathama vibhaga, p. 437.
112 Ibid., sataka 8, uddesaka 10, sutra 356;
Tattvarthadhigamasutra by Umasvati, prathama vibhaga, p. 324. 113 Ibid., sataka 8, uddesaka 10, sutra 356, 357.
114 Ibid., sataka 1, uddesaka 9, sutra 73. 115 Ibid., sataka 15, uddesaka 4, sutra 730. 116 Ibid., sataka 20, uddesaka 5, sutra 670. 117 Ibid., sataka 18, uddesaka 4, sutra 662. 118 Ibid., sataka 13, uddesaka 4, sutra 484.
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