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THE JAIN LOGIC AND THE NAYAS.
pådki nira.
suddha etc.
“
'*
vyaya gou
natve satlá 18 Or á hak a
s r d d ha etc.
in regard to its noumenal aspect in quite dis- (v) Karmoregard of the changes and variations it under- Þeks h a goes by the virtue of its own karma. From this point of view all living beings are, spiri. tually speaking, pure souls constitutionally free from all taint or blemishes.
(vi: Utpå da vyaya gounatve sattå gråhaka suddha etc. --takes into consideration the (vi) Utpada persisting element of a thing. A thing undergoes a variety of changes. Ice melts down into water ; water evaporates up into vapour. Nevertheless, we know that inspite of all these changes, nothing is lost. Whatever form it may take, still the substance maintains itself through and through. Thus all through these transformations there is an element which persists, and it is this persisting reality which forms the subject matter of the present form of enquiry.
(vii) Bheda kalpana nirapeksha-treats substance as non-different from its qualities and variations in and through which it"? manifests itself.
(viii) Kramopâdhi såpeksha asudhameans taking the thing into consideration
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(vii) Bheda kal pana nirapeksha
