Jivanam puggalanam,
huvamti pariyattanai vivihai.
Edanam pajjaya, vattamte
mukkhakalaadhare. (638)
The multiple mutations and
various modes of the soul and matter are mainly due to time substance. (638)
Samayavaliussasa, pana
thova ya adia bheda.
Vavaharakalanama, nidittha
viyaraehim. (639)
From practical view-point the
time is meansured by diverse units like avali (closing and opening of
eye-lids) Ucchvasa (time taken in an exhalation), Prana (taken in one
respiration) and stoka (second). It is asserted by the Jinas. (639)
Anukhamdhaviyappena du,
poggaladavvam havei duviyappam.
Khamdha hu chappayara,
paramanu ceva duviyappo. (640)
The substance matter is of
two kinds-in the form of an atom (paramanu) and in the form of molecules.
Molecules are of six kinds, while the atoms are of two kinds. (640)
Aithulathula thulam,
thulasuhumam ca suhumathulam ca.
Suhumam aisuhumam idi,
dharadiyam hodi chabbheyam. (641)
Gross-gross, gross,
gross-fine, fine-gross, fine and fine-fine, these are the six kinds of the
aggregate matter (skandha Pudgal). The earth etc. are its six examples.
(641)
Pudhavi jalam ca chaya,
caurimdiyavisaya-kammaparamanu.
Chavvihabheyam bhaniyam,
poggaladavvam jinavarehim. (642)
The earth, the water, the
shadow, the objects of four senses, (except sight), the Karmic matter and
the atoms, these are the six different forms of matter. (642)
Antadimajjahinam, apadesam
imdiehim na hu gejjham.
Jam davvam avibhattam, tam
paramanum kahamti jina. (643)
Such a substance, as is
devoid of dimensions, i.e., two extremes and the middle, unextended, not to
be perceived by the sense-organs and indivisible, has been called atom by
the Jinas. (643)
Vannarasagamdhaphase,
puranagalanai savvakalamhi.
Khamdam iva kunamana,
paramanu puggala tamha. (644)
Like the molecules, the atoms
also possess the attributes of colour, taste, smell and touch, they remain
everchanging by getting conjoined and disjoint. They therefore are called
Pudgala. (644)
Panehim caduhim jivadi,
jivadi, jivassadi jo hu jivido puvvam.
So jivo, pana puna
balamimdiyamau ussaso. (645)
That which lives, will live
and has lived through the instrumentality of the four types of vitalities (prana)
is called soul (Jiva) and the four types of vitality are life-force, organs,
life-span and respiration. (645)
Anugurudehapamano,
uvasamharappasappado ceda.
Asamuhado vavahara,
nicchayanayado asamkhadeso va. (646)
From practical point of view,
a soul has a small or big size according to the size of the body, on account
of its undergoing expansion and contraction. But from real view point, it is
possessed of innumerable space-points (Pradesas). (646)
Jaha paumarayarayanam,
khittam khire pabhasayadi khiram.
Taha dehi dehattho,
sadehamattam pabhasayadi. (647)
Just as a ruby thrown into
milk illuminates the whole milk only, so also an embodied soul illuminates
its own body only. (647)
Ada nanapamanam, nanam
neyappamanamuddittham.
Neyam loyaloyam, tamha nanam
tu savvagayam. (648)
The soul is co-extensive with
cognition, cognition is co-extensive with what is to be congnised, loka and
aloka are cognizable, therefore cognition is all-pervasive. (648)
Jiva samsarattha, nivvada
cedanappaga duviha.
Uvaogalakkhana vi ya,
dehadehappavicara. (649)
Jiva is of two kinds: mundane
and emancipated; both of them are sentient and endowed with consciousness;
even then the mundane souls have bodies while the emancipated ones do not.
(649)
Pudhavijalateyavau-vanapphadi vivihathavareimdi.
Bigatigacadupamcakkha,
tasajiva homti samkhadi. (650)
The earth, the water, the
fire, the air and the plants are various kinds of immobile beings with one
sense organ. The mobile beings like conches etc. are possessed of two,
three, four and five sense-organs. (650)
