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persistence (duration). A thing is (i. e. can be) called 'non-eternal' etc. from the point of view of the modes (i. e. according to the point of view one takes).
(1987) And there is not the utter extinction of fire, because it is (only) modified, like milk (into curds), pot (into potsherds), potsherds (into powder), because such a change (modification into another form) is perceived.
(1988) If there is not utter destruction of the fire, why is it not directly perceived? On account of the subtle (very fine) nature of the modification (transformation), like the transformation of cloud, or like particles of eye-ointment (blown off by the wind; and not an account of non-existence).
(1989) Skandhas (matter-aggregates or compounds) being cognisable by one of the sense-organs become (transformed so as to be) cognisable by another sense-organ or not cognisable at all. Various (diverse, of different kinds) is the transformation of pudgala (matter).
(1990) Like things constituted of wind, etc. cognisable by one particular sense-organ, things constituted of fire having been cognisable by the eye attain the state of being cognisable by the organ of smell.
(1991) As the lamp which has attained another transformation is said to be nirvana (extinguished), so the soul which has attained a transformation free from all pain is said to be parinirvana (emancipated).
(1992) The emancipated soul has perfect bliss like the sage on account of there being (perfect) knowledge and no affliction. It is such on account of there being the absence of the factors that bring about obscuration and affliction.
(1993) (Objection--) The emancipated soul on account of the absence of sense-organs is non-knower, like the sky. (Reply) Well, this is contradictory, for from this itself it
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