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Pravacanasāra
Explanatory Note: The object (vastu) has two kinds of attributes, general (sāmānya) and specific (vićeşa). The standpoint-of-substance (dravyārthika naya) and the standpointof-modes (paryāyārthika naya) are the two eyes that see these two kinds of attributes, general (sāmānya) and specific (visesa). 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 Gīva), 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 (īva) takes forms according to its modes (paryāya) of existence. When viewed with both the eyes – the standpoint-of-substance (dravyārthika naya) and the standpoint-of-modes (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).
अत्थि त्ति य णत्थि त्ति य हवदि अवत्तव्वमिदि पुणो दव्वं । Youllgut doufa ag 441fag yuuj ar 112-23 11
अस्तीति च नास्तीति च भवत्यवक्तव्यमिति पुनर्द्रव्यम् । qurdur Taufata aguhifaHRIGT 112-2311
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