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392
MOKSHA MARG PRAKASHAK
In the same way, one should know elsewhere.
Although the spatiality, time, qualities (modes) etc. of the substance are indivisible, nevertheless, with the object that the nonomniscient may also attain some knowledge of the substances, in Karanaanuyoga, by imagining the divisions like spatial units (Pradeshas), time unit (Samaya), units measuring the degrees of quality manifested (Avibhaga-Pratichchhedas) etc. and their 'Pramana' (quantity or numerical measurement) are described. And one and the same substance is described by making divisions of different-different Gunas (attributes) and Paryayas (modifications). Although the Jivas (souls) and the Pudgalas (matter) etc. are separate-separate substances, nevertheless, through the instrumentality of relationship (bondage) etc. the Gati (state of existence) produced out of many substances, the Jati (category) etc. divisions are described to be of one Jiva only. All this exposition should be known to be with the prominence of conventional standpoint (Vyavahara Naya) because details and specialities cannot be understood without Vyavahara (conventional divisions). And at some places the description is found from Nishchaya (real) standpoint also. For example, Pramana (numerical measures etc.) of Jivas etc. substances are described; the separate-separate substances are that much only. One should know the same appropriately.
Further, many statements given in Karanaanuyoga are comprehensible by non-omniscient directly or through inference and those which are not so comprehensible should be believed as per Jina's commandment. The embodied forms of human beings, etc., which are the gross and longer-lasting combined modifications of Jiva and Pudgalas and the Jars, etc. modes of matter can be known directly or through inference, but the degrees of knowledge, etc. and smooth-rough attributes, etc. which are described from the viewpoint of subtle changes taking place every moment, are known only by Jinas commandment. Likewise, one should know elsewhere also.
Further, in Karanaanuyoga the description is not done according to the proclivity of non-omniscients but is done of the substances known in Kewal-jnan (omniscience). For example, many Jivas contemplate on the nature of substances and observe vows, etc. but they
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