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Suzuko Ohira
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of pradhana, but once puruşas attain kaivalyahood, although in reality prakrtis are those who attain mokșa, the appearance of the individualities of prakrtis reflected in puruşas disappears once for all, which enforced them to accept the theory of the universal soul, that they have done so in later time. The same danger had to be prevented by the Jainas. Being fully conscious of this problem, the authors of the Agama including Umäsvati tried to maintain that the individualities of liberated souls are present in the siddhahood from the standpoint of their past lives, but are absent from the standpoint of their present state, and the physical size of their invisible bodies is 2/3 of their former bodies to which the application of the standpoint of past is not adopted. The Jainas persistently insisted on this point that siddhas have individual physical dimentions wbich are even classified into three kinds, i. e., maximum, medium and minimum. They avoided carefully to let thein reduce to the state of omnipresence which is exactly so maintained by the Nyāya-Vaiseşikas. The Nyāya-Vaiseşikas of realism also take the stand of the plurality of souls. Six categories are enumerated by them, i. e., dravya, guņa, karma, Sämänya, višesa and samavāya, by the total operation of which the phenomena of samsāra are explained. The category of visesa therein operates to distinguish one substance from the other. Due to this category of individuation, things. either souls or matters, are held ultimately distinguishable, that is, for instance, two similar atoms are distinctly different, and two similar souls have different individualities. Siddhas are not excluded from its application. thus their possession of distinct individualities is logically maintained,
It appears that Jaina metaphysicians got hold of this concept of visesa which enables them to save their ontological danger. For this very reason the quality of individuation called agurulaghu was introduced in the context of the other qualities of siddhas which are arranged in parallel with müla karmas. Agurulaghu guna has no place in this context, therefore it was forced to take the place of nica-üñca rabitatā which is derived by the destruction of the gotra karma. Agurulaghu guņa is thus the anomaly in the list of the eightfold guņas. This explains pretty well the correct meaning of agurulaghu in the ontological context of the state of siddhas. Then the traditional meaning attached to agurulaghu in the sense of nicaüñca rabitata derived by the extinction of gotra karma is required to be corrected. Once the quality of agurulaghu is introduced, there is no need to maintain that siddhas' physical extent is 2/3 of their former bodies. It seems to have been so maintained because the introduction of agurulaghu guna came in too late, by the time of which the abode of siddhas with its definite dimension in the total structure of loka had become firmly established, which compelled them to uphold the traditional idea of the size of siddhas' bodies without alteration,
