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II. 34-36 ]
CHAPTER II
सिद्धत्तणेण य पुणो उपरणो एस अत्थपज्जाओ । केवलभावं तु पडुच्च केवलं दाइयं सुत्त || ३६ ||
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(34) Some do not recognize Visesa which means a modificatory change because they have become reckless on account of the sutra which is to the effect that perfect knowledge is without an end but not without a beginning.
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(35) Those particular conditions such as bodily frame etc. which exist in a perfect being-Kevali who is still not a Siddha do not remain as entities when he attains Siddhatva. It means, then, Kevala is destroyed.
(36) Moreover, this Artha-paryaya, which is just like absolute knowledge, comes into being in the form of Siddhatva. With reference to Kevala-Bhāva the sutra declares that it is without an end.
Sadi means with a beginning that is to say it is produced; Aparyavasita means without destruction that is to say endless. The sutra declares that both Kevala-jñāna and Kevala-darśana are without a termination but not without a beginning. Some of the pontiffs understand this beginningfulness and beginninglessness' in
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