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III. 38-42:]
CHAPTER III
[ 157
the word cloth for special stage of the threads are there. they give support to a belief (theory of Vaiśeşikas) that Sam yoga cinses Dravyot patti But it is not so as regards Vibhāga. The author, by way of contradicting the above statement of Vibhāga, declares that coming into existence of a substance due to disjunction (Vibhāga-janya-dravyotpatti) has also such a support Origination of new products due to the breaking of a Skandha-dravya (a technical jain term for a Janya-dravya) is also corroborated by experience and usage. Bheda-Pratiti (experience of distinction) and Bhedavyavabāra (usage of distinction) establish the theory of origination of new products as we see in the case of pieces after the breaking of Ghata. Therefore, the argument which proves Saṁyoga-janya Dravyotpatti also holds true for Vibhāga-janya Dravyotpatti.
Counting one Utpâda, one Vināśa and one Sthiti per one Samaya, we can say that a particular Dravya can make room for infinite Ut pādas, Naśas and Sthities in infinite time. But how can we account for the fact that one Samaya can produce infinite Utpādas etc.? To meet this objection the author says that one Samaya can and does produce innumerable Utpādas etc. He says. that when Sahabhāvi Ananta. paryaya (innumerable modificatory changes occurring simultaneously) take place in one Samaya and in one particular Dravya the innumberable Utpādas of the Uttaravarti-paryāya (Paryāya which succeeds) and the innumerable Nāśas of the Pūrvavarti-paryāya (Paryāya which precedes) do take place. In the same Dravya there are Ananta Sthities also because the Dravya remains the same throughout in
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