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106
The Sankliya-Yoga and the Jain Theories of Pariņāina
Jiva :
I.
“Are the souls, O Lord, eternal or non-eternal ?'
'O Goyamā! The souls are eternal in some respect and noneternal in some respect. They are eternal from the standpoint of substance and non--eternal from the stand-point of 'bhāva' i.e. modes'. 33(a)
II. «The soul, O Jamāli! is eternal because at no time was it
not-existent, is non-existent, and will be non-existent. It existed, exists (now) and will continue to exist (in future). It is persistent, is fixed, eternal, imperishable, undecaying, steady and nitya'.
“The Soul, O Jamāli ! is non-eternal because after having been in an infernal state of existence, it comes to be in animal state, after that in a human state and after that in a celestial state of existence.33(b)
III. Are the Neraiyas, O Lord, eternal or non-eternal ?'
Goyamā ! They are eternal in some respect and non-eternal in some respect.'
"With what end in view, O Lord, it is so said ?? "Goyamā! They are eternal from the view-point of non-extinction (avvocchittinaya) and non-eternal from the view point of extinction (vocchittinaya).3 +
33(a) Bh. nū. 7.2.273. 33(b) Bh. Sū. 9.6.387, 14.42. 34 7.3.279,
'Avvocchittinaya' corresponds to the 'dhrauvya' and 'Vocchittinaya" to the futapäda-vyaya' aspect of the later Jain philosophers. Here one particular state, of certain duration of Jiva, viz. Neraiya is taken and its eternal and non-eternal aspects are shown. The commentator takes by 'Avvochhittinaya’ the 'dravya-aspect of the Neraiya and by 'Vocchittinaya' the changing Paryāya-aspect - viz., the Nārakatva.
