________________ Verse 49-50 knowledge' (jnani) due to inherence (samavaya) with the knowledge' (jnana), the question arises: Was the soul with-knowledge (jnani) or without-knowledge (ajnani) before inherence (samavaya) with the 'knowledge' (nana)? If the answer be with-knowledge (jnani), then its inherence (samavaya) with the 'knowledge' (nana) is fruitless. If the answer be without-knowledge (ajnani), then again two questions arise: 1) Was the soul without-knowledge (ajnani) due to itsinherence (samavaya) with 'nescience' (ajnana)? The response is that inherence (samavaya) of the soul without-knowledge (ajnani) with 'nescience' (ajnana) is fruitless. 2) Was the soul without-knowledge (ajnani) due to its oneness with 'nescience' (ajnana)? The response is that without inherence (samavaya) with the 'knowledge (jnana), the soul was already without-knowledge (ajnani). It follows that the phrase 'without-knowledge' (ajnani) indicates oneness (ekatva) with the nature of the soul. In the same way, the phrase 'with-knowledge' or 'possessor-of-knowledge' (jnani) should indicate oneness (ekatva) with the nature of the soul. There is, thus, oneness (ekatva) between the quality (guna) and the possessor-of-quality (guni). द्रव्य और गुणों की अयुतसिद्धि है - The substance (dravya) and the qualities (guna) have inseparableness (ayutasiddhi) - समवत्ती समवाओ अपुधब्भूदो य अजुदसिद्धो य / तम्हा दव्वगुणाणं अजुदा सिद्धित्ति णिट्ठिा // 50 // समवर्तित्वं समवायः अपृथग्भूतत्वमयुतसिद्धत्वं च / तस्माद् द्रव्यगुणानां अयुता सिद्धिरिति निर्दिष्टा // 50 // अन्वयार्थ - [समवर्तित्वं समवायः] समवर्तीपना वह समवाय है, . . . . . . . . . . . . . . . . . . . .. . 109
