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1581
SANMATI-TARKA
(III. 38—42
its Sāmānyarûpa (elemental form). This is farther illustrated by the example of Jiva.
Wordly being means vitality incarnate. Its Paryāyas are not merely the Paryāyas of Padgala (here it is used in the sense of “body”) or those of the Cetană (here it is used in the sense of the "soul”) but they belong to both. Various Pariņatis (modifications) such as Manas, Vacana and Kāya etc. even though they belong to Pudgalas, are immediately or otherwise connected with Kāşayika Parināma (soul assuming the forms or the sentiments of anger etc) Vīrya-višeşa (a kind of vitality) and hence dependent on sool. In the same fashion, Jñāna (knowledge) aud Virya-višeşa (vitality) even though they are the properties of soul they cannot assert themselves without the Pudgala. When the Pudgala undergoes a perceptible or imperceptible bodily modification in a worldly being, the Padgalas of the mind and the speech undergo a change likewise ; Kriyās (actions) such as Kāyika (bodily) etc., take place in the numberless Atmapradeśa on account of the close relationship between body and soul ; Paryāyas such as Rūpa etc. also undergo a change ; Karmic bondage (Karmabandha), responsible for the coming life as well as new combinations and disjunctions of Paramānus occur. And at that very moment Paryāyas of Jñāna and Iñeyat va (knowabillty) also manifest themselves. Utpadas of these and other innumberable, simultaneously -- occurring Paryāyas of the same type, Vināśas of the former Paryāyas and Sthities which are a canvas for the Utpada and Vināšas to depict, take place at one and the same Samaya.
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