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there is nothing like one independent entity called Universal Soul. The characteristic of consciousness that we find in one jiva is numerically different from that found in another and pervades that particular jiva only. Again, it is this characteristic that differentiates soul from not-soul. Thus this characteristic, though numerically different in different souls, performs one common function of differentiating soul from not-soul. And hence in this sense it is considered to be a universal. This universal is of the kind of tiryak-sämanya. It is not numerically identical in all individual souls. It is numerically different in all of them. Hence there is similarity only among souls; there is no identity or oneness of all souls; identity of all souls or One Soul is an illusion. Identity of all souls or One Soul is a logical abstraction and not a concrete reality3. Similarly, non-living substance (ajiva) is not One. There is a plurality of it. There are many non-living substances. All these non-living substances differ from the living substances in that they do not have the characteristic of consciousAnd in this sense there is similarity among all the nonliving substances. This similarity is indicated by the common term 'ajiva' employed for them all. This similarity or universal is again of the type of tiryak-samanya. By paryayas (modes), bhedas (divisions) and viseṣas (particulars) of these tiryaksāmānyas we are to understand here paryays, bhedas and viseṣas of the two substances living and non-living (439, 501).
ness.
According to Jaina philosophy any one individual substance. undergoes so many transformations or modifications. For instance, any one soul assumes so many transformations like the state of infernal being etc. These transformations being what they are come and go but the soul substance being eternal persists for ever in the midst of these changes. In other words, soul is never deprived of its true nature; it, as a substance, is never destroyed with the result that it never becomes not-soul. Origination and destruction are predicated of it simply from the standpoint of its transformations or modes. Its modes originate and perish. Each individual soul is a universal. It is a universal of the kind of Urdhvatāsāmānya. This universal is one in one individual living being. It runs through various modes, transformations or states of that individual living being. In this Pada the discussion about the paryayas of nairayika (infernal being) etc. (440, 504) is conducted from the standpoint of urdhvatāsāmanya. So, those paryayas of Nairayika etc. are to be understood as its modes.
3. We are to understand the statements like 'ege aya' occurring in Sthānanga from the standpoint of such mentally constructed, idea-l or conceptual Unity.
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