Gandharwad

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha

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gold and stone. The anadi ananta relation exists with regard to a-bhavya or mean jîvas, and the anādi sānta relation exists with regard to bhavya or higher souls.
Bhavya means that which is fit for the attainment of Siddhi. The group of such bhavyas is endless like ākąs'a, and bence it cvuld never be destroyed.
Moksa means separation or shedding off of the karmapudgalas from soul. Moksa is neither krita ka or artificial, nor a-nitya or impermanent. It can be said to be a-nitya only, to the extent that everything is nitya or everlasting as dravya ( substance ) and a-nitya or impermanent as paryāya or modification. Like consciousness movement is also an important property of soul.
Free souls possess movements. But these free souls cannot go beyond Siddhakşetra in absence of dharmastikāya. Dharmāstikāya and Adharmāstikāya are the only two factors which distinguish loka from a-loka.
Like Kāla, Muktātmā is also anādi. That is, just as nobody knows which was a first day or a first night, since the stream of Kāla flows on from times immemorial, in the same way no body knows when the first free soul came into existence. Innumerable siddhas or mukta beings could be contained in one. siddha-ksetra by virtue of their a-mūrtatva or formlessness as the Siddha-kşetra has only limited dimensions.
Bandha and Moksa are, therefore, laid down as positive factors existing by virtue of Karmas as shown above.
( vii-viii ) Existence of Devas and Nārakas: Existence of devas or gods and Nārakas or hellish denizens could be proved in various ways.
At the time of a Tirthankara's birth, many gods and goddesses come to this world to pay their homages.