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The Path of Arhat: A Religious Democracy
The term 'Pud' connotes the process of combination and the term 'gal' signifies dissociation. So the expression 'Pudgala' means one in the constant process of combination and dissociation. In other words, Pudgala is that which undergoes constant outward change in form.
The Pudgalas are substances both tangible as well as intangible. They can, however, be perceived by senses. The Jaina philosophers have divided that the 'Pudgala' dravyas upto the stage where further division is not possible. This is called 'Anu', meaning atom. Pudgalas are of variegated types with innumerable atoms. Different atoms of different types of Pudgalas combine, dissolve and again combine in different and variegated forms. This process of combination gives rise to different and variegated molecules, referred to as 'Skandha'. Thus, innumerable varieties of Skandhas' with different varying qualities are found in the universe. Śrī Pujyapāda Devanandi's classic 'Sarvartha-siddhi' says that, some 'Skandhas' are visible and some invisible. There are six forms of recognised Skandhas'. Of these extremely subtle and beyond sense-perception are the 'Skandhas' formed by particles of Karma. When the self (Jiva) enjoys sensual objects, it gets smeared with these Karma particles and this results in further journey of birth and rebirth of the self.
In short 'Pudgala' may be defined as 'that which can be experinced by sense-organs'.
According to Jaina view, the existence of Pudgala is real. It is distinct and separate from self. It has no beginning and no end. It is indestructible, though it is constantly changing in form. From time immemorial it is associated with self and gives its own colour to the self. Self works through it so long as it enjoys the sensations conveyed by it. But the effort of the
1. Pujyapada Devanandi: Sarvartha Siddhi, Editor Pt. Phūla Canda Siddhanta Sastri, Bharatiya Jña napitha, Kashi, 1955, p. 299.
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