Dr. Samani Mangal Pragya
In Bhagavatī, it is mentioned that there are three types of transformations of matter and in this context many facts have been presented there. Acharya Mahapragya has presented a unique discussion on cosmology. This explanation of Acharya Shri provides a significant view regarding cosmology in the world of philosophy. Upton seven Śatakas, Bhagavatī has been published with the editing of Acharya Mahapragya. Remaining ones are still under the process of publication. The above said discussion is found in the 8 Śataka, which is yet to be published (now published). With his permission, the description contained therein has been included here.
There are three kinds of matter from the viewpoint of transformation
- Prayoga Pariṇamana- Transformation produced by conscious exertion
- Miśra Pariṇamana- Mixed transformation
- Visrasā Pariṇamana- Natural transformation[1]
The transformation that occurs without any conscious effort is called as visrasā transformation. [2]
The formation of body etc. occurs through the effort of the soul or a living entity. It is thus called as transformation produced by conscious exertion.[3]
Siddhasenagani assigned meaning to the term prayoga as activity of soul.[4] Akalanka defined it as the unification of mind, body and speech.[5] When the transformation occurs by both natural process and with conscious effort, it is known as miśra (mixed) kind of transformation.
Siddhasena gani defined miśra as the transformation in non-conscious substances with the effort of soul.[6] Abhayadeva suri has given two examples to explain such kinds of transformation.
- Body remaining after death
- Transformation of audārikavargaṇā etc. (cluster of subtle atomic particles) into body.
Body is formed by the soul, hence the body is a transformed product of soul with conscious efforts. The body undergoes natural changes or transformations which are called as Miśra transformation.
The vargaṇā of audārika (gross) body etc. are natural entities or existents. With the conscious efforts of soul they get transformed into the body. Here, both conscious effort and natural transformation functions together.
Abhayadeva suri himself raised a question as to what is the difference between the transformations caused by conscious efforts and mixed transformation? The answer to this question is that even in the transformation produced by conscious exertion, there is a role of natural transformation but that is not considered here.[7] According to Siddhasena gaṇi, transformation caused by conscious efforts and natural transformation are both given equal prominence in mixed transformation.[8] Acārya Mahapragya, presenting a harmony between both the explanations writes that -'the harmony in these two explanations can be established on the basis of cause and effect relation. The example of mixed transformation is - pot and pillar. For the production of pot, human efforts are required but mud has inherent quality of getting transformed into a pot. Considering both the views, pot is a substance produced out of mixed transformations. This can be compared with the samavāī cause of Vaiśeṣika philosophy.[9]'
In the transformation produced by conscious exertions, external causes are not required. It occurs through the internal efforts of the soul. For miśra transformation, we need external causes along with efforts of the soul. In natural transformation, both efforts and causes are not required.[10] Bhagavatī elaborately explains about the transformation with conscious efforts.[11] This expresses the fact that soul, through its own efforts build the physical body, senses, pigmentation and structure of the body.
The transformation produced by conscious exertion results in puruṣārthavāda (concept of human pursuit) and natural transformation results in svabhāvavāda (naturalism). Jain philosophy is a non-absolutist philosophy so it believes in both the concepts but with a relative approach.
Natural, conscious exertion and mixed transformation - concept of these three transformations opens a new insight in the field of the law of cause and effect. Natural transformation remains completely free from the theory of cause and effect. Transformation by conscious exertion is free from auxiliary cause. Mixed kind of transformation is a combination of both substantial and auxiliary cause. Thus, the theory of cause and effect is acceptable to Jain philosophy in relative sense. Therefore, necessity of a cause for every effect is not essential.
prayogavisrasābhyāṃ jīvaprāyogasahacaritācetanadravyapariṇatilakṣanaḥ stambhakumbhādirmiśraḥ
