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slightly from the ultimate and real nature of the soul which is essentially free and full of bliss.
(b) Svabhäva guna vyanjana paryaya -means variations in the natural quality (b) Svabhava
guna vyanof a thing as we find in the case of the jana parydva finitude of vision and imperfection of the embodied soul whose real and essential quality consists in the infinitude of vision and perfection which become inanifest of themselves in the pure and disembodied state of being on the attainment of Freedom.
(c) Bibhava dravya vyanjana parydya -is an accidental variation in the general (c) Bibhuva
drauya vyanconstitution of a substance as is observed in jana parpaya the soul's transmigrations through various kinds of organic beings.
(d) Bibhavi guna vyånjana paryayameans an accidental variation in the form of
(d) Bibhava knowledge which is but a quality of soul, şuna vya n.
jana paryåya as in the case of matijnån and the like as distinguished from the immediate intuitive knowledge possible to the kevalíns only.
The above is but a kind of classification of paryayas as applied to living beings. But the. As applied Jain philosophers hold that the same classi- world. Same
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