Shatkhandagama Pustak 04

Author(s): Pushpadant, Bhutbali, Hiralal Jain, Fulchandra Jain Shastri, Devkinandan, A N Upadhye
Publisher: Jain Sahityoddharak Fund Karyalay Amravati

Page 41

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Now, the aggregate known as kevalajnana is greater than a, and-
AAu
Kevalajnana - z + z Kevalajnana
Remarks-From the above it follows that
[i] Jaghanya-parita-ananta [api] is not infinite unless one or more of the six dravyas or the one of the four aggregates, which have been added to obtain it, is
infinite.
[ii] Utkrsta-ananta-ananta [ AAu ] is equivalent to the aggregate called Kevalajnana. The description above seems to imply that the utkrsta-ananta-onanta can not be reached by any arithmetical operation, however far it may be carried. In fact it is greater than any number z which can be reached by arithmetical operations. It seems to me, therefore, that Kevalajnana is infinite, and hence that utkrsta-ananta-ananta is infinite.
Thus, the description found in the Trilokasara leaves us in doubt as to whether any of the three classes of parita-ananta and the three classes of yukta-ananta and the jaghanya-ananta-anants is actually infinity or not, in as much as they are all said to be the multiples of asamkhyata and even the aggregates that have been added are also asamkhyata only. But the Ananta of the Dhavala is actual infinity, for it is clearly stated that "a number which can be exhausted by subtraction cannot be called ananta." It is further stated in the Dhavala that by ananta-ananta is always meant the madhyama-ananta-anaata. So the madhyama-ananta-ananta, according to the Dhavala, is infinite.
The following method of comparing two aggregates given in the Dhavala is very interesting. Place on one side the aggregate of all the past Avasarpinis and Utsarpinis (ie, the time-instants in a kalpa, which are supposed to form a coutinuum and are consequently infinite) and on the other the aggregate of Mithyadrsli jiva-rasi. Then taking one element of the one aggregate and a corresponding element from the other, discard them both, Proceeding in this manner the first aggregate is exhausted, whilst the other is not 3 The Dhavala, therefore, concludes that the aggregate of mithyadrsti-rasi is greater than that of all the past time-instants.
The above is nothing but the method of one-to-one correspondence which forms the basis of the modern theory of infinite cardinals. It may be argued that the method is applicable to the comparison of finite cardinals also, and so was taken recourse to for comparing two very big finite aggregates, so big that their elements
1. Dhavala III, p. 25. 2. ibid p. 28. 3. ibid p. 28,