________________ Pancastikaya-samgraha [भवति ] होता है, [ उभयत्र ] उन दोनों में [ जीवभावः ] जीवभाव [ न नश्यति ] नष्ट नहीं होता और [ अन्यः ] दूसरा जीवभाव [ न जायतेः ] उत्पन्न Hei alati The possessor-of-the-body (dehi)1, when its mode as a human-being (manusya) is destroyed, gets born as a celestial or other being. In the two states (of existence) there is neither the destruction (uyaya, nasa) nor the origination (utpada) of a new substance-of-soul (jivadravya, jivabhava). EXPLANATORY NOTE This verse provides an example of the assertion that there is no origination (utpada) and destruction (vyaya, nasa) of the substance (dravya). (see verse 11, ante). If a worldly-soul (jiva) that exists in the mode (paryaya) of a humanbeing (manusya) dies, it gets reborn as a celestial-being (deva) or in any other mode, depending on the karmas. Although there is the destruction (vyaya, nasa) of the mode (paryaya) of the human being (manusya) and the origination (utpada) of the mode of the celestialbeing (deva), but from the point-of-view of the substance - dravyarthika naya - there is neither the destruction (uyaya, nasa) nor the origination (utpada) of the soul (jiva). The modes, like the humanbeing (manusya) and the celestial-being (deva), pertain to the same worldly-soul (jiva) that is in its impure-state (sopadhika). In its pure state, the soul (jiva) is characterized by its intrinsic agurulaghuguna, which manifests in satgunahanivrddhi - svabhava gunaparyaya. 1. dehi - the worldly-soul, with the body (deha, sarira) . . . . . . . . . . . . . . . . . . .. 40
