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II. 37-42 ] 2 CHAPTER II:
[ 103 reference to the same soul, it can be conclusively established that the previously existing Kevala-Jõāna-Darsana paryāya of the soul is destroyed bringing into existence a new Kevala-Jñana-Darśana. This means clearly that both Kevala-jñāna and Kevala-darśana are not merely Sādi (with a beginning) bat Saparyavasita (with an end) also. Moreover, even though Jñāna-Darsana-paryāya undergoes origination and destruction every moment, it is still one and permanent in the form of Kevala. Thus it is endless. This smoothes down a contradiction in the Shāstras that they are A paryavasita. They are Saparyavasita and Aparyavasita both strictly in the senses mentioned above. To sum up, Kevala-bodha as it comes into being only once, is no doubt, Sādi, and because it undergoes modificatory changes and remains stable also, it is Aparyavasita 34-36. : Doubt as to the difference between Jiva and Kevala and its removal through example :-;
जीवो अणाइणिहणो केवलणाणं तु साइयमणंतं । इअ थोरम्मि विसेसे कह जीवो केवलं होइ ॥३७॥ तम्हा अएणो जीवो अण्णे णाणाइपज्जवा तस्स ।। उवसमियाईलक्खणविसेसो केइ इच्छन्ति ॥ ३८ ॥ अह पुण पुव्वपयुत्तो अत्थो एगंतपक्खपडिसेहे। तह वि ज़्याहरणमिणं ति हेउपडिजोअणं वोच्छं ॥ ३९ ॥ जह कोई सटिवरिसो तीसइबरिसा णराहिवो जाओ। उभयत्थ जायसहो करिसविभाग विसेसेई ॥ ४०॥
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