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जीवाधिकार
1 - THE SOUL
the form of the mode (paryāya), it is said to be 'other' (anya) with each change of the mode (paryāya).
The object (vastu) has two kinds of attributes, general (sāmānya) and specific (višeşa). The standpoint-of-substance (dravyārthika naya) and the standpoint-of-modes (paryāyārthika naya) are the two eyes that see these two kinds of attributes, general (sāmānya) and specific (višeşa). When viewed with one eye of the standpoint-of-substance (dravyārthika naya) while closing the other eye, the soul (jīva), with its general (sāmānya) attribute, appears to be the same in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryāyārthika naya) while closing the other eye, the soul (jīva), with its specific (višeşa) attributes, appears to be different in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. The soul (jīva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel - dung, grass, leaves, wood - in the same way, the soul (jīva) takes forms according to its modes (paryāya) of existence. When viewed with both the eyes - the standpoint-of-substance (dravyārthika naya) and the standpoint-ofmodes (paryāyārthika naya) – the soul (jīva) appears to be one as well as different, with change of modes (paryāya). Viewing the object with only one eye-standpoint - does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is ‘not-other' (ananya) as well as it is 'other' (anya), in different modes (paryāya).1
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
जीवाधिकार नाम का पहला अधिकार समाप्त हुआ।
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 144.
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