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(b) J.S. Zaveri and Muni Mahendra Kumar, Op. cit, pages 118-119:
"In Jain Canonical literature, its commentaries, and other literature, most of the above eight important categories are generally included in twenty-three types. Beginning from most minute paramāņu vargaņā and ending with the largest achittamahāskandha-varganā, there are infinite number of groups of pudgala. But it is possible to reduce the number of vargaņās to twenty-three by grouping them together from certain aspects. [(a) Gom, Jiva-kānda, verses 594, 595: (b) Dhavalā, book XIV, part V, VI, sūtra 97, verses 7, 8 p. 117] 1. In the first category, there are free (unattached) solitary
paramāņus, which form “Anuvargaņa". 2. The second category contains composite bodies (skandha)
composed of from two paramānus to the limit of'numerable
paramāņus." 3. We, then, come to the category of composite bodies made
up of ''Innumerable (asamkhyāta) paramāņus." Next comes the category of the composite bodies constituted
by ''infinite (ananta) paramāņus". All these four categories are incapable of being attracted, assimilated and transformed by the psychical order of existence. It has been emphasized that it is an immutable physical law of the universe that the quality of associability is for ever absent in the composite bodies constituted by less than infinitely infinite (anantänanta) paramānus. Only when the number of constituent ultimate atoms exceeds the threshold of nonassociability, then and only then they could be used by the psychic order of existence. This does not mean that all the composite bodies with larger number than mentioned above possess this attribute. Some of them can be associated and some of them cannot be, as we shall
see below. (a) 379 , ETAMI, 14/5/6, 726/545/11–
तत्थ आहार-तेज-भासा-मण कम्म इय वग्गणाओ गहणपाओग्गाओ अवसेसाओ अगहणपाओग्गाओ त्ति घेत्तव्वं। (आहार, तैज्स, भाषा, मन और कार्मण, ये पांच वर्गणाएं ग्रहण-योग्य हैं, शेष सभी
STUET ( FH. Chtel, aufuil groc, GUS – 3, 768 524) (b) J.S. Zaveri and Muni Mahendra Kumar, Op. cit, pages 119– "5. Ahāra-vargaņā
The fifth category is the first one which crosses the above mentioned threshold of associability. In this category fall
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