________________ Verse 96 The universe-space (lokakasa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) have the same extension (parimana). Hence these are inseparable (aprthagbhuta) and since each has own special-qualities (vicesa guna), these exhibit oneness (ekatva) as well as separateness (anyatva). EXPLANATORY NOTE All three - the universe-space (lokakasa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) - have the same extension (parimana), i.e., all three have innumerable (asamkhyata) space-points (pradesa) and co-exist in the same space. In this respect, from the empirical (vyavahara) point-of-view - upacarita asadbhuta vyavahara naya - these are inseparable (aprthagbhuta) and exhibit oneness (ekatva). However, from the anupacarita sadbhuta vyavahara nayal, these substances do not ever lose their respective special (visesa) marks (laksana), such as assistance-in-motion (gatihetutva) for the mediumof-motion (dharma). Also, from the real point-of-view - niscaya naya - the three have their separate existence as individual substances (dravya) with own-nature. On both counts, these exhibit separateness (anyatua). Acarya Kundakunda's Pravacanasara: लोगालोगेसु णभो धम्माधम्मेहि आददो लोगो / सेसे पडुच्च कालो जीवा पुण पोग्गला सेसा // 2-44 // 1. anupacarita sadbhuta vyavaharanaya: This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." (see Preface, p. xxx, ante) . . . . 185
