Jain Satyaprakash 1936 11 12 SrNo 16 17

SR No.: 521516
Original Sutra Author: N/A
Author: Jaindharm Satyaprakash Samiti - Ahmedabad
Publisher: Jaindharm Satyaprakash Samiti Ahmedabad
Publication Year: 1936
Total Pages: 231
Language: Gujarati
Classification: Magazine, India_Jain Satyaprakash, & India
File Size: 102 MB

Page 97

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Lord Mahavira
R29
of preparing another ornament, a new ornament is prepared from it, the form which the previous ornament, assumed, was destroyed, and when another ornament was prepared, it assumed the form passessed by the new ornament.
Here, at the occassion of preparing both the ornaments, gold is the original substance, and it remains stable as gold. Gold is a (sou) substance or matter, and preparing ornaments from gold is a Paryāya (uuiu) Change; alteration. In the ornaments, the previous form is destroyed and a new form is assumed, while the gold remains stable as a substance; here (504) substance and ( quiu )-alteration of form are associated togethor. Dravya (436) substance is the original or prime substance, while Guņa ( ) quality and Paryāya (14) Alteration of form, are general attributes. (sou) substance is constant, while Paryāya ( Hulu ) is changing. (10) Quality is the innate attribute of the object, while Paryāya ( 14 ) is the attribute acquired in regular succession.
This world, living beings and material objects, are without beginning and without end. When the soul completes the life-limit of the Bhava in which he is born, in accordance with his own Karmas in any of the four Gatis viz, as Deva (24) A god, Marushya (Hgou) A human being, Tiryancha (rajz) A brute or as a Näraka ( 475 ) a hellish being; that Bhava is destroyed and the soul assumes another form in the next Bhava. Becoming born in the four Gatis, is an alteration in the form assumed by the soul. The soul is constant in every Gati. The soul is constant, the living beings are a mixture of Dravya (602) and Paryāya (uulu).
According to the fixed rule, explained in the above teaching, the soul of Nayasăra remaining constant as the living substance, is born in different Gatis, assuming various forms and is born in a different Gati, on the complction of the life-limit of the previous Bhava.
Bhava and
The soul of Nayasāra was born as a god in the fourth is born successively as a human being and as a god.
Descending from the Brahma Deva-loka (4@qals ) he was born during the fifth Bhava as a Brahmin, named Kaushika ( siis ) in Kollaka ( s) village. He was fond of wordly pleasures, bent upon acquiring wealth by every fair or foul means, and after having done various sinful acts involving the destruction of animal life, became a triple-staff-Sannyãsi (Gel). After death, he was born in the sixth Bhava as a Brahmin named Pushpa mitra (yourwa) in Sthūņa (ayu) village. There also he became a triple-staff-Sannyãsi (Gae'sl) and remaining in that