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A SOURCB-BOOK IN JAINA PHILOSOPHY
its variety of modifications. In this dialogue, we find the expression of a specific form of distinction based on certain criteria. The modifications of the substances of jiva are to be found in infinite forms in this universe. Among the jīvas are also included the perfected souls. Therefore, this concept of generality or universality as applied to the jiva may be considered as tiryaksāmānya paryāya.
So far, we have considered the modifications of jīva at a particular point of time. But there would be infinite varieties of modifications within a span of many points of time. In this sense, a jiva has its infinite variations in point of time and space considered from the point of view of its modifications. While thinking about the various modes of a particular jīva we are looking at it from the point of view ürdhvatāviseşa (verticular particularity). The description of the different modifications of jiva has reference to generality in the sense that jivas assume various forms. Similarly, denizens of hell can also be described in terms of the various states of existence in hell that they undergo. This type of the infinite variety of existence of the denizens of hell who are of the same nature has been ably described in Prajñāpana.
One resident of hell is similar in its substantiality with another resident. But considered from the point of view of status, nature, place and time we can make distinction between the different types of hellish beings. From the point of view of the residence, colour, smell, etc., for instance, there are innumerable variations in the complexity of the hellish beings. The distinctions are numerous and various. Therefore, as has been described in the Prajñāpanā, we can classify the bellish beings into different varieties on the basis of the distinctions in their capacity of understanding and possession of various forms of knowledge like, matijñāna, frutajñāna and also on the basis of their colour and smell, etc. In this sense, we hav numerous types of denizens of hell. Even considered from their bodily forms, there are innumerable types of the beings. Some are tall, some are very short, measurements beings judged from one 'angula' to five hundred dhanusya. In between there are innumerable varieties. Similar distinctions could be made on the basis of their
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Bhagavatī sūtra 25, 5. Prahāpana, 5, 48,
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