Verse 5.19 - The function of the matter (pudgala)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.19:

शरीरवाङ्मनःप्राणापानाः पुद्गलानाम् ॥ ५.१९ ॥

śarīravāṅmanaḥprāṇāpānāḥ pudgalānām || 5.19 ||

The function of the matter (pudgala) is to form the basis of the body (śarīra), the organs of speech (vacana) and mind (mana), and respiration (prāṇāpāna). (19)

Hindi Anvayarth:

अन्वयार्थ: [शरीवाङ्मनः प्राणापानाः] शरीर, वचन, मन तथा श्वासोच्छ्वास ये [पुद्गलानाम्] पुद्गल द्रव्य के उपकार हैं अर्थात् शरीरादि की रचना पुद्गल से ही होती है।

Anvayartha: [sharivanmanah pranapanah] sharira, vacana, mana tatha shvasocchvasa ye [pudgalanam] pudgala dravya ke upakara haim arthat shariradi ki racana pudgala se hi hoti hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The help rendered by the space (ākāśa) has been described. Then what is the help rendered by the matter (pudgala)?

It is contended that this is improper. What is improper? The question was, ‘What is the help rendered by the matter?’ and, as the answer, the marks (lakṣaṇa), bodies, etc., of the matter (pudgala) are provided. No, it is not improper. The marks (lakṣaṇa) of the matter (pudgala) are described later (as that which is characterized by touch, taste, smell and colour). But here the help rendered by the forms of matter to the souls is described. Five kinds of bodies, such as the gross (audarika), etc., have been described already. Some of these are invisible because these are subtle (sūkṣma). Others are visible. The karmic matter which is the cause of these bodies is also included in the term ‘bodies’ or śarīra. Taking the karma as matter (pudgala), the forms of matter are said to render help to the souls (jīva). But some say that the karmic-body (kārmaṇa śarīra) is non-material as, like the space (ākāśa), it has no form. Only gross bodies having form can be considered material. But it is not so. The karmic-body (kārmaṇa śarīra) is material for its fruition depends on the contact of material objects. For instance, paddy, etc., ripen on contact with the water and other things which are material. In the same manner the karmic-body (kārmaṇa śarīra) also ripens in the presence of molasses, thorns, etc.–external objects of attachment and revulsion. Hence karmic-body (kārmaṇa śarīra) must be ascertained to be material.

Speech (vacana) is of two kinds, physical (dravyavacana) and psychical (bhāvavacana). The psychical-speech (bhāvavacana) arises on destruction-cum-subsidence (kṣayopaśama) of energy-obstructing (vīryāntarāya), sensory-knowledge-obscuring (matijñānāvaraṇa) and scriptural-knowledge-obscuring (śrutajñānāvaraṇa) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (aṅgopāṅga). It is, therefore, material; without the presence of such karmic matter, the psychical-speech (bhāvavacana) is not possible. Prompted by the active soul endowed with the capacity of the psychical-speech (bhāvavacana), the physical-speech (dravyavacana) comes into existence. Hence the physical speech (dravyavacana) too is material. Secondly, the physical speech (dravyavacana) is the object of the sense of hearing; this also indicates that it is material. Why the speech (vacana) is not the object of the other senses? Just as the nose smells odour and is incapable of perceiving taste, etc., similarly, the senses other than the ears are incapable of grasping speech sounds. Is the speech (vacana) non-material? No, it is material. For it is perceived through the senses composed of the matter, it is obstructed by material objects like the wall, it is intercepted by adverse wind, and it is overpowered by other material causes.

The mind (mana) is of two kinds, physical (dravyamana) and psychical (bhāvamana). The psychical-mind (bhāvamana) has capacity-to-comprehend (labdhi) and cognition (upayoga) as its marks (lakṣaṇa). These are dependent on matter; therefore, the psychical-mind (bhāvamana) is material. Similarly, owing to destruction-cum-subsidence (kṣayopaśama) of knowledge-obscuring (jñānāvaraṇa) and energy-obstructing (vīryāntarāya) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (aṅgopāṅga), particles of matter get transformed into the physical-mind (dravyamana) that assists the soul in examining the good and the evil, remembering things, etc. Hence the physical-mind (dravyamana) also is material. It is contended that the mind is a different substance, that it is bereft of colour (form), etc., and that it is of the size of the atom. Hence it is improper to consider it as material. But this contention is untenable. How? Is the mind connected with the senses and the soul or not? If it is not connected, then it cannot be of assistance to the soul, nor can it be of use to the senses. If it is connected, then the ‘atomic’ mind connected with one point cannot leave that point and be of use to the other parts (of the soul or the other senses). Nor can it be said to rotate like the potter’s wheel on account of an invisible force (adṛṣṭa), as there can be no such capacity. If this invisible force (adṛṣṭa) is the attribute of non-material and inactive soul, it too must be inactive. Being inactive itself, it cannot be the cause of activity elsewhere. For instance, the wind is endowed with activity and touch, and it is naturally the cause of the wafting of plants and trees. But the invisible force (adṛṣṭa) mentioned above is quite different from it, and hence it cannot be the cause of activity.

The soul with the destruction-cum-subsidence (kṣayopaśama) of energy-obstructing (vīryāntarāya) and knowledge-obscuring (jñānā-varaṇa) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (aṅgopāṅga), exhales air from the lungs; it is called the breath-of-life (prāṇa). The same soul inhales air from the atmosphere; it is called the breath-of-inhalation (apāna). These, the breath-of-life (prāṇa) and the breath-of-inhalation (apāna), also are helpful to the soul, as these enable it to live. The three–the mind, the breath-of-life (prāṇa) and the breath-of-inhalation (apāna)–must be understood to be material. How? These meet with resistance, etc., by material objects. The mind stops functioning by thunderbolt, etc., which strike terror in the hearts of the living beings. It is also overpowered by intoxicating liquor, etc. Respiration is obstructed by covering the face with the palm or the cloth. It is also subjugated by phlegm. But a non-material substance cannot be obstructed or subjugated by material objects. It is from this that the existence of the soul is proved. Just as the motion of a puppet equipped with mechanical contrivances for moving the limbs signifies the agent who directs the motion, so also the activities, such as inhalation and exhalation, prove the existence of the active soul.

Are these alone the help rendered by forms of matter (pudgala)? Or is there anything else?

[see next sūtra]