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II. 43 ]
[ 107
simple reason that the Jiva, according to the above mentioned belief, being one and the same in any condition and under any circumstances, cannot receive different names. While Bheda has a sure recognition. This leads us to believe that Dravya and Paryaya are interconnected. If we believe like this the JIva in which are inhered Puruşa paryaya and the Deva paryaya which are themselves different, will receive different designations of Purusa and Deva. From this we can deduce that Dravya and Paryaya which are connected by a common tie of Sattva, are not Bhinna (Separate). Just as a man has got Paryaya of Arājatva and Rajatva so also we can without inconsistency that Jiva is Kevala rūpą because Kevala-jñāna-paryāya and Jiva dravya are not separate entities on the ground that they both are Sat (existent). So, as we are able to establish identity between Dravya and Paryaya we can very well do so as regards Samanya and Visesa also. 37-42,
say
CHAPTER II
Corroboration of difference in the same modificatory change :
संखेज्जमसंखेज्जं अतिकप्पं च केवलं गाणं । तह रागदोसमोहा श्ररणे वि य जीवपज्जाया ॥ ४३ ॥
Kevala-jñana (Perfect knowledge) is threefold:-Sankhyata (measurable), Asankhyata (immeasurable) and Ananta (infinite or endless). In the same fashion Raga
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