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Pariņāmavāda in the Agamas
(paesā) are capable of expansion and contraction according to the dimension of the physical body. In this respect it resembles a lamp which though remaining the same illumines the whole of the space enclosed in a small or big room in which it happens to be placed. 1
Jiva is both an experiencer and an agent. 12 It is eternal from the standpoint of substance and non-eternal from the standpoint of modes. 13 Its different states depending upon Karmas are as
(अनन्त), it must be noted, do not possess their ordinary sense in Jain philosophy. They are technical and are explained by means of the simile of 'Palya' (a particular kind of vessel with specific m:asurements). The minimal ( जघन्य ) limit of Sankhyāta is two, while its highest limit (उत्कृष्ट ) is beyond our calculation. It is explained by means of ‘palya’, All the numbers between जघन्यसंख्यात and उत्कृष्टसंख्यात are called मध्यमसंख्यात. When one more is added to the highest (उत्कृष्ट) Samkhyāta it becomes the minimal limit of Asamkhyāta which extends over a very wide range of numbers and cannot be calculated by us. Ananta begins when one is added to the highest (उत्कृष्ट) Asamkhyāta. Ananata, too, has the highest limit. Each of these, Sarkhyāta, Asamkhyatá and Anant, has various subdivisions. For details cf. Karma-grantha, Hindi, by Pandit Sukhalalji, Part IV, pp. 208 onwards.
11. 'से णूणं भंते ! हत्थिस्स य कुंथुस्स समे चेव ?' 'हंता गोयमा । हथिस्स कुंथुस्स य, एवं जहा रायप्पसेणइज्ज जाव खुड्डियं वा महालियं वा से तेणट्ठेणं गोयमा ! जाव समे चेव जीवे ।'
Bh. Su. 7.8,293
'गोयमा ! अत्थेगइयं वेएइ,
12. 'जीवे णं भंते ! सयंकडं दुक्खं वेदेइ ?" अत्थेगइयं नो वेएइ ।’ ‘से केणटुठेणं भंते ! ।' 'गोयमा ! उदिन्नं वेrs, अणुदिन्नं नो वेएइ, से तेणट्ठेणं एवं वुच्चइ अत्येगइयं वे इ
एवं
...
... ... 1
Bh. Su. 1.2, 21
13. 'जीवा णं भंते ! कि सासया असासया ?”
...
...
95
'गोयमा ! सासया सिय असासमा '
गोयमा । दव्वट्ट्याए सासया भावट्ट्याए असासया ।'
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Bh. Sü. 7.2.272
