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gold and stone. The anādi-aranta relation exists with regard to a-bhavya or mean jivas, and the anadi santa relation exists with regard to bhavya or higher souls
Bhavya means that which is fit Siddhi. The group of such bhavyas, and hence it could never be destroyed.
for the attainment of is endless like akāśa,
Mokst means separation or shedding off of the Karmapudgalas from soul. Moksa is neither kțitaka or artifical, nor a-nitya or impermanent. It can be said to be a-nitya only to the extent that everything is nitya or everlasting as dravya (substance) and a-nity's or impermanent as paryayt or modification. Like consciousness, movement is also an important property of soul.
Free souls possess movements. But these free souls cannot go beyond Silllhakşetra in absence of dhırmāstikāya. Dharmāsiïkāya and Adharmästikāya are the two factors which distinguish loka from a-loka.
Like Kala, Mukātmā is also anādi That is, just as nobody knows which was a first day or a first night, since the stream of Kāla flows on from times immemorial, in the same way, nobody knows when the first free soul came into existence. Innumerable siddhas or mukla beings could be contained in one siddka-ksétra by virtue of their a-murtatva or form lessness as the Siddha-kşetra has only limited dimensions.
Bandha and Mokşa are, therefore, laid down as positive factors existing by virtue of Karmas, as shown above.
(vii-vii) Existence of Devas and Närakas; i xistence of dévas or gods and Nīrakas or hellish denizens could be proved in various ways.
At the time of a Tirthankara's birth, many gods and goddesses come to this world to pay their homages.
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