Studies in Jainism

Author(s): M P Marathe, Meena A Kelkar, P P Gokhle
Publisher: Indian Philosophical Quarterly Publication Puna

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STUDIES IN JAINISM
guņas such as samyoga, vibhāga, icchā, prayatna, gurutva, dravatva, sneha, samskāra (which includes vega, bhāvanā and sthitisthā paka) and adpsta, of which exposition is detailed in the Vaiseșikasūtra Ch. V. and the Prasastapā dabhāşya Ch. IX. Karma incurred among the souls themselves and among the souls and matter requires the conjunction of the soul with icchā, prayatna and adỊsta, which must be replaced by adȚsta in the case of karma occurred in the natural phenomena.
Tattvārthasūtra Ch. VI is devoted to the analysis of animate tivities which incur sāmparāyika ásrava. Twenty-five kriyas enumerated threin include various types of physical, mental and vocal activities, which are again taken up from the different agamic criteria, i. e., degree of intensity (tivra and manda), intention (Iñāta and ajñāta), physical capacity, and support (jiva and ajiva). Agamic classification of kriya as such pertains to the activity taking place among samsāri jivas themselves or among the jivas and ajivas.1
The characteristics of pudgala are elucidated in the TattvārthaSutra v:23-24 'sparsa-rasa-gandha-varņavantah pudgalāh 1/23// sabda-bandha-sauksmya-sthaulya-samsthāna-bheda-tamascayatapodyotavantah ca//24//?. Prajñā panā 13 called Pariņāmapada likewise enumerates ten types of ajiva pariņāma, i.e., bandha, gati saṁsthāna, bheda, varna, gandha, rasa, sparsa, agurulaghu, and sabda. Herein bandha is explained by the Bhāsva as of threefold character : prayoga, visrasa, and miśra, of which visrasa bandha is caused by snigdha and rūkșa. Prajñā panā, which explains bandha as twofold, i.e., snigdha and rūkșa, classifies gati into two types i. e., sprśamā na-aspršamāna and dirgha-hrasva (Prajñā panā 16-473 enumerates seventeen kinds of gati including sprśamāna-aspṛśamāna.) These evidently indicate the types of inanimate kriyă conceived by the Agamic codes.
Among them, snigdha and rūksa are the divisions of touch, which also include khara, mțdu, guru, laghu, sita and usna, Khara and mțdu herein have nothing to do with movement at all, but the rest surely do. The atom is postulated to be possessed of two touches, either one of snigdh-rūkșa and either one of sitauşna. Sita and uşna, which are the types of sparśa also in the Vaisesikasutra denoting purely physical sensations of temperature, must be presumed by the Jainas to function for the contraction and expansion of atoms in the concerned pradeśa,2 because one upto ananta atoms are assumed to be accommodated in one á kāśa