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Letter 21
139
their characteristics, their physical structure, colour, height, habits etc. yet from the point of view of human race, all are similar i.e. all are human beings.
In the same way inspite of the various differences of Jeevas that exist in the form of different species found in the four phases and also the Siddhas yet from the view point of Jeev Tattva all Jeevas are same because the eternal Dravyansh never changes.
That is why it is said, ' 44 tahu fha #49'i.e. my real nature is just like a Siddha Jeev.
But it will be a wrong belief it some one considers himself similar to Siddha from the modification point of view as well.
In case of Siddha Bhagwan their Dravyansh is pure and is having fullest capacity and this is manifested in their full bloomed modifications. In other words as is their Dravyansh so is their present status of modifications. Therefore by looking at the explicit status of Siddhas we know that their Dravyansh is exactly the same. Thus it dawns on us that even my own Dravyansh is just like the Dravyansh and Paryayansh of Siddhas. It is just like a mathematical principle - A = B and B = C, :. A = C.
Thope you realise now, as to why it is so essential and important to know and to bow before Jinendra. By knowing them I will know myself. By knowing the explicitly manifested Paryayansh of Jinendra we are able to know their Dravyansh and thereby we know that I am i.e. my Dravyansh is also the same. This is how our attention and concentration turns inwards towards one's own self. That is why Acharya Kundkund in his Pravachansar scripture has said, “One who knows Arihant Dravya wise, attributewise; and modificationwise; his mithyatva vanishes".
That Dravyansh which is different from Paryayansh is me or myself i.e. Jeev Tattva. Once you understand and realise this principle it is not difficult to follow and understand that among the seven fundamental principles, i.e. Tattvas, I the Jeev Tattva or steady and permanent Dravyansh is separate from the modification Tattvas namely Asrava, Bandha, Samvar, Nirjara and Moksha.
Inspite of the existence of Asrava and Bandha in the Paryay yet '' i.e. Dhruva Ansh which exists forever is separate from them and this fact can easily be understood. So now when we are looking at our own Dravyansh by disregarding our own Paryayansh how can we have any relation or oneness with other substances? So it is now easier to understand that Jeev Tattva is different from Ajeev Tattva which is para Dravya.
