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106 1
SANMATI-TARKA
( 11. 37-42
Just as a sixty years old man who becomes a king at the age of thirty, is styled “This man became a king "; so also a soul fit to get emancipation is beginningless in the form of a soul but when it gets perfect knowledge, we say, " This soul became Omniscient." The man of the example is the same throughout but a modificatory change of his not being a king is now gone and in its place a modificatory change of his being a king has come into existence. So also in the matter under discussion, soul wbich was there persists throughout. A modificatory change of his not being Omniscient is now gone and in its place a modificatory change of his being an Omniscient has appeared. At both these places, as there is no distinction between a modificatory change, and a general the origination and destruction of modificatory change are construed as origination and destruction of general.' Thus we are entitled to say :-“This man having first ceased as a not-king has now become king" and " This soul having first ceased as imperfect being has now become an Omniscient." In other words, general even though it is permanent throughout, is destroyed as a previous modificatory change and has come into existence as posterior, modificatory change. This establishes identity between Dravya and Paryāya. It can never be exclusively said that a Dravya remain as a Dravya throughout. D. If the case stands like that, we will have to believe that Jiva-dravya as such will be one throughout. And if we believe like that the practice that the present man is different from the past mạn will not hold good for the
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