1. What is the Paryapti' and how many kinds it is?
(A) Parisamantat apti - paryapti: Shaktinispattirityarthah (J.S. Kosha, 3/40), i.e. Attainment from all around all the four sides, is Paryapti, i.e. to attain strength, is Paryapti.
(B) The attainment of a special type of material strength useful in maintaining life by intake of matter particles (Pudgal Parmanu) from the first instant of the time of assuming new life course, is called Paryapti, i.e. the capacity of completion of the characteristics of the body. Paryapti is of six kinds -
- Ahar Paryapti - The Jeeva receives which Nokaram Vargnayen (aggregate of quasiKarmic atoms/quasi Nokarmic molecules), expedient in assuming a new body leaving the previous one, the completion of that causative power of the Jeeva of converting the particles of those Vargnayen into solid & liquid form, is Ahar Paryapti.
- Sharir Paryapti (Completion of organs and sub-organs of the body)- The completion of Jeeva's causative power of converting matter-particles of the aggregate of Nokarmic molecules in the form of hard bone etc. organs which he had converted into solid form and into blood, etc. which he had converted into liquid form, is Sharir Paryapti.
- Indriya Paryapti (Complete development of senses) - The completion of Jeeva's causative power of converting matter-particles of Nokarmic molecules of Ahar Vargna (i.e. aggregate of molecules suitable for body formation) into shape of senses and power of grasping objects by senses, is Indriya Paryapti.
- Swasochhvas Paryapti (Complete development of respiration) - The completion of Jeeva's causative power of converting matter-particles of the aggregate of molecules of Ahar vargna (i.e. aggregate of Nokarmic molecules suitable for body formation) into respiration form, is Swasochhvas Paryapti.
- Bhasha Paryapti (Power of vocal completion) - The completion of Jeeva's causative power of converting matter-particles of the aggregate of molecules of Bhasha vargna ,(i.e. aggregate of Nokarmic molecules suitable for formation of speech) into words form, is Bhasha Paryapti.
- Manah Paryapti (Completion of mental development) - The completion of Jeeva causative power of converting matter-particles of the aggregate of Nokarmic molecules related to forming of mental faculty into the form of eight-petaled lotus-shaped mind and the attainment of the power of thinking properly, is Manah Paryapti.
The time of completion of each Paryapti is Antarmuhurta and the time of completion of all these Paryapties together is also Antarmuhurta. (commentary of Moolachar, 1047)
2. What is 'Paryaptaka', 'Nirvratya Paryaptaka' and 'Labdhayaparyaptaka'?
Paryaptaka - The Jeeva with rise of Paryapta Namkarma (physique making Karma of completion of the characteristic of the body) whose all the Paryapti are completed, is a Paryaptaka Jeeva.
Specific mention - Some Acharya have described that Jeeva is Paryaptaka whose all Paryapti have been completed while some Acharya have described Paryaptaka on completion of Sharira Paryapti.
Nirvratyaparyaptaka (Due to completion) - Jeeva whose all Paryapti have began and would as a rule, be completed within an Antarmuhurta due to rise of Paryapt Namkarma and as long as their Sharir Paryapti is not completed till then, they are called Nirvratyaparyaptaka Jeeva. (J.K., 121)
Labdhayaparyaptaka - The Jeeva with rise of Aparyapta Namkarma who has began completing Paryapties but does not complete any of the Paryapti and dies, is a . Labdhayaparyaptaka Jeeva (J.K., 122)
3. How many maximum a Labdhayaparyaptaka Jeeva can ,(i.e. Absolutely non-developable being) take birth in an Antarmuhurta ?
If a Labdhayaparyaptaka Jeeva constantly takes birth and dies then he can take birth as well as dies at the most 66336 times in an Antarmuhurta. Out of these birth-deaths the duration of each birth-death measures one Kshudra Bhava, i.e. one eighteenth part of one respiration (nerve beat). Hence the exact duration of respirations of 66336 births comes to 3685/1/3,. During this period -
(J.K., 123-25)
Maximum births are 66336 taking all together in an Antarmuhurta.
4. In which 'Gunasthans' the state of 'Labdhayaparyaptaka', 'Nirvratyaparyaptaka', and 'Paryaptaka' remains ?
The state of Labdhayaparyaptaka remains only in wrong belief Gunasthans and that too of the life-course of humans and Tiryanchas who take birth by instantaneous birth, not of other Jeevas.
The state of Nirvratyaparyaptaka remains in wrong belief, Sasadan Samyaktva (falling from right faith towards wrong belief,i.e. mid-way), Avirat Samyaktva (vow-less right belief), Pramattvirat ,i.e. perfect vow but vitiated by carelessness (with regard to assimilative body) and Sayog Kevali Gunasthan, (with regard to Samuddhat Kevli, i.e. emanation of soul points from the body without leaving the body). The state of Paryapta remains in all Gunasthans.
5. How many' Paryapties 'remain in which Gunasthan and of which Jeeva ?
Six Paryapties remain in all the Gunasthan but 4 Paryapti remain in the one-sensed beings except vocal completion and mind-completion. There remain 5 Paryapties in two sensed to Asamjni five-sensed except mind and all six Paryapties in Samnji five-sensed and none of the Paryapties remains in Karman Kaya Yoga (Karmic body activities).
(Moolachar, 1048-49)
6. The narration of'Aparyapta Avastha 'comes in many places, which should be understood there,' Labdhi Aparyapta 'or 'Nirvratti Aparyapta '?
The meaning is understood according to the context. In the context of deities, infernal beings, in Aharakmishra Kaya Yoga ,(i.e. Assimilative mixed body vibration) in Kapat Samudhghat, the meaning is Nirvratti Aparyapta and in the context of human and Tiryanchas of first Gunasthan, in both, the meaning is any one, the Labdhi Aparyapta or Nirvratti Aparyapta but in the context of second and fourth Gunasthan, the meaning Aparyapta is precisely Nirvratt Aparyapta and because of absence of Paryapti in Karman Kaya Yoga the meaning is normally taken as Aparyapta.
