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CHAPTER FIVE
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unaccountable. Hence to posit the substance dharma and adharma apart from and independent of ākāśa is proper. When the things physical and conscious are mobile by nature then motion on their part within a limited ākāśa-region should not be accountable on the basis of their own nature—that is, without positing a definer in this connection; hence the existence of the substances dharma and adharma is reasonably demonstrated. 17-18.
The Definition of Pudgala on the basis of its Function :
Body, speech, manas or internal organ, in-breath and out-breath-these are benefits due to pudgala, that is, these are functions of pudgala. 19.
Again, pleasure, pain, life and death—these too are benefits due to pudgala. 20.
Of the numerous functions of pudgala some are enumerated here which prove beneficial or harmful to the jīvas. All the bodies of the types audārika etc. are certainly paudgalikathat is, are certainly made up of pudgala. And though the karmic body is suprasensuous it yields fruits like pleasure, pain etc. when conjoined with another mūrta substance of the type audārika etc.-just as paddy-seed yields fruit when conjoined with water etc.; hence it too should be considered to be paudgalika.
Of the two types of bhāṣā or speech that of the bhāva type is a specific capacity which is acquired as a result of the ksayopaśama of the karmas vīryāntarāya, matijñānāvarana and śrutajñānavarana and of the manifestation of the nāmakarma designated angopānga; this capacity, since it is dependent on pudgala, is paudgalika. And the aggregates belonging to the material-grouping of the form of speech that are converted into speech when impelled by a soul possessed of the capacity in question constitute speech of the dravya type.
Manas of the bhāva type in the form of labdhi and upayoga is paudgalika because it is dependent on pudgala. On the other hand, those aggregates belonging to the material-grouping of the form of manas which, as a result of the kşayopaśama of the
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