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MANAĦPARYAY A-JNĀNA
65
in view of the fact that they have little bearing on epistemological enquiry. Besides, they easily follow from what we have aiready stated, and as such do not afford important information.
MANAĦPARYAYA-JÑĀNA
In order to understand the nature of the manahparyāya-jñāna it is necessary that the nature of the stuff of which the mind is made up should be properly understood. The Jainas conceive an infinite number of groups, called varganās, of atoms. The first varganā is conceived to contain only such atoms as remain alone and solitary and have not formed composite bodies with others. The second group contains composites of two atoms. The third group contains composites of three atoms. And so on. By this process, we arrive at a group which contains composites of an infinite? number of atoms, which is fit for the making up of the audārika (gross) body such as of men and animals. This group is followed by an infinite number of groups which are all competent for making the stuff of audārika body. Then follows a number of groups which are incompetent for any kind of body. Again, by the same process we reach an infinite number of groups which are competent to form the stuff of the vaikriya (subtle) body such as of celestial beings. And by following the same process, as above, another infinite number of groups are reached which are capable of forming the stuff of āhāraka body such as of an ascetic having special powers. Similarly by repeating the same process we obtain groups which are competent for taijasa (luminous) body, bhāsā (speech), ānāpāna (respiration), manas (mind) and karman. It is to be noticed in this connection that a composite body of the group that follows consists of greater number of atoms but occupies less space in comparison with a composite body of the group that precedes. Thus a composite body of the karma-vargană consists of more atoms but occupies less space in comparison with a composite body of manovarganā, which, again, consists of more atoms but occupies less space in comparison with a composite body of the ānāpāna-varganā. And so on. From this description we can have an idea of the constituent stuff of the manas (mind).
The Ävaśyakaniryukti says that the manapajjavanāņa (=manahparyaya-jñāna) is the revealer of the objects thought by the minds of the people, is limited to the mānusakhitta (abode of human beings), is due to merit and is possessed by one having character (that is, a
1 We also get the terms manahparyaya and manah paryava. Cf. Vibh, 83.
2 The Jainas, as we have already stated, conceive an infinite gradation of 'infinity'.
3 See ANir, 39. Also see ViBh, 631-37 and the Byhaduytti. JP-9
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