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Thus in this Pada the term paryāya is employed in two senses. According to one sense it means types, divisions, classes or particulars. According to another sense it means modes, states, transformations. And it is to be noted that the universal characterising types, divisions or particulars and the universal characterising modes, states or transformations are of two different kinds. The former is called tiryak-samanya and the latter urdhvatāsāmánya. Both of them are real. But there are many tiryak-sāmänyas in one individual whereas there is only one ürdhvatāsamanya in one individual.
Näraka (class of infernal beings) etc. are the various divisions, classes, particulars or species of the universal soul which is a tiryaksamanya and hence they are considered to be the paryayas of jiva. Again, these näraka etc. could be viewed as the modes of one individual soul substance which is urdhvatāsāmánya and hence even from this standpoint they are called paryāyas of jīva. The similar consideration is there in the case of non-living substance (ajtva) also. Thus the author has used the term paryāyas in two different senses and he has regarded the two terms 'paryāya' and 'viseşa' as synonyms. In the Jaina Anga works the term paryaya alone was employed. This is the reason why the author has used this term only in his exposition. But in the Vaišeşika system the term visesa was already current. And the author seems to have given the name 'Visesa' to this Pada in order to point out that the term visesa can very well be employed in the sense of paryāya (mode, state, transformation) as well as in the sense of bheda (particular, division, species).
The transmigratory souls undergo modifications or transformations that are the results of karmas. It is on account of karmas that soul comes into contact with matter. And it is this contact that in its turn causes various states, modes or transformations of the soul. These transformations which are paudgalika or of matter' are also predicated of the soul. And the assumption that the transmigratory soul is somewhat identical with matter is underlying our author's discussion of its paryāyas. The ananta paryayas which the pudgala (matter) independently undergoes due to the various degrees of varna (colour), rasa (flavour), gandha (odour) and sparsa (touch) (519-) are predicated of the soul also when matter is in contact with it (440-). The reason for this view is that soul is also the cause of these modes of matter when the latter is in contact with the former. From this it is clear that the soul, in its transmigratory state, is relatively identical with matter. This identity is beginningless and it is due to this identity that there arises difference among living beings with regard to their
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| SR No. | 001064 |
| Book Title | Agam 15 Upang 04 Pragnapana Sutra Part 02 |
| Original Sutra Author | Shyamacharya |
| Author | Punyavijay, Dalsukh Malvania, Amrutlal Bhojak |
| Publisher | Mahavir Jain Vidyalay |
| Publication Year | 1971 |
| Total Pages | 934 |
| Language | Prakrit |
| Classification | Book_Devnagari, Agam, Canon, Metaphysics, & agam_pragyapana |
| File Size | 16 MB |