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Chapter Five 8526. Now, the substance of the Jiva, among the objects of Samyagdarshana, has been explained. Now, the substance of the Ajiva has been considered, and in order to explain its names and distinctions, this sutra is spoken.
Dharma, Adharma, Akasha, and Pudgala are the Ajiva-kaya. ||1|| 8527. The word 'kaya' is derived from the body. Here, it is applied by way of analogy. What is the reason for this analogy? Just as the body is made up of the accumulation of Pudgala substance, so also Dharma, etc., are called 'kaya' because they are like bodies in terms of the accumulation of their regions. Ajiva and kaya are in a karmadharaya compound, which is formed according to the sutra 'visheshanam visheshyena'. Objection: In the case of 'neelotpala', etc., there is a difference between the qualifier and the qualified, and therefore, the relationship between the qualifier and the qualified is established. But in the case of Ajiva-kaya, what is the reason for establishing the relationship between the qualifier and the qualified? Solution: In the case of Ajiva-kaya, there is also a difference, because the word 'Ajiva' also exists in time, which is not a kaya, and the word 'kaya' also exists in the Jiva. Why is the word 'kaya' used? It is used to indicate the multiplicity of regions. Dharma, etc., have many regions. Objection: It has already been stated that 'there are countless regions of Dharma, Adharma, and the Jiva'. This itself indicates the multiplicity of regions. Solution: That is true. But with this statement, it is understood that the regions of Dharma, etc., are countless, not countable, and not infinite. The word 'kaya' is used in this sutra to indicate that the substance of time does not have an accumulation of regions. Time will be explained later. To negate the regions of time, 1. Jainendra. 113148. 2. Satyam asmin ta, na. 3. Kalapradesha- A., Di. 1, Di. 2.