________________ Pancastikaya-samgraha nature. The souls (jiva), thus, have these five distinctive qualities (guna) - rising (audayika), subsidential (aupasamika), destruction-cum-subsidential (ksayopasamika), destructional (ksayika), and inherentnature (parinamika). EXPLANATORY NOTE From the point-of-view of the pure substance (suddha dravyarthika naya), all souls (jiva) have dispositions (bhava) of their pure-inherentnature (suddha-parinamika-bhava) that is present forever, and therefore, such souls are without-beginning-and-end (anadi-ananta). From the point-of-view of the three dispositions (bhava) - rising (audayika), subsidential (aupasamika), and destruction-cumsubsidential (ksayopasamika) - these are with-beginning-and-end (santa or sadi-santa). This means that these dispositions (bhava) arise and end. From the point-of-view of the destructional (ksayika) dispositions (bhava), the souls (jiva) are with-beginning-and-withoutend (sadi-ananta). This means that such dispositions (bhava) have a beginning but remain forever. These dispositions (bhava) are the ownnature of the soul and, therefore, remain with it forever, like the liberated soul lives forever. Although all souls (jiva) are pure in respect of their own-nature but due to their beginningless (anadi) bondage with karmas, these are seen, from the empirical (vyavahara) point-ofview, as getting transformed in the three dispositions (bhava) of rising (audayika), subsidential (aupasamika), and destruction-cumsubsidential (ksayopasamika). Now the numbers are mentioned. From the point-of-view of the substance (dravyarthika naya), i.e., own-nature of the soul (iva), these are indestructible-infinite (aksaya-ananta). The phrase withbeginning-and-end (santa or sadi-santa) is explained now: the souls (jiva) whose worldly-existence (samsara) is with-end (santa) are the potential (bhavya) souls. The souls (jiva) whose worldly-existence @ @ . . . .. 114
