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102]
SANMATI TARKA
(11.f34-36
the sense that they both are produced after the removal of the Karmic obstruction and thus they have a beginning while, they are never destroyed after their having once come into existence on account of the simple absence of the Karmic obstruction and hence they have no end as they had a beginning.
The Siddhānti meets the objector on the ground that he merely indulges in the outward form of its meaning without entering into its very heart and offers this explanation for his own part.
According to Jainism, such a Padārtha as has no origination, destruction and permanence, is never existent. Kevala Paryāya, being a Padārtha, must have prima faci all the three above-mentioned characteristics. Corporeal peculiarities such as a particular bent of body etc. in a Kevali when he has a body, vanish when he gets Siddhi. * The bodily' peculiarities which appear at the time of the body's existence do also indicate those of the soul because between them too there is a milk and water relationship. When it stands thus, it means that when the body with a particular condition is destroyed the soul which had had a parallel condition is also des-troyed. Now the soul is Kevalarūpa and when the soul is destroyed as proved above, it also means that the Kevala is also destroyed. Moreover, the very soul now became Siddha thus giving rise to a new Siddha-paryāya. Thus from the viewpoint of the destruction of Bhavaparyāya and a production of a new Siddha-paryaya with
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