+ वस्तु एक है और अनेक भी -
ण य होइ जोव्वणत्थो बालो अण्णो वि लज्जइ ण तेण ।
ण वि य अणागयवयगुणपसाहणं जुज्जइ विभत्ते ॥44॥
जाइ-कुल-रूव-लक्खण-सण्णा-संबंधओ अहिगयस्स ।
बालाइभावदिट्ठविगयस्स जह तस्स संबंधो ॥45॥
तेहिं अतीताणागयदोसगुणदुगुंछणऽब्भुवगमेहिं ।
तह बंध-मोक्ख-सुह-दुक्खपत्थणा होइ जीवस्स ॥46॥
न च भवति यौवनस्थों बालोऽन्योपि लज्जते न तेन ।
नापि चानागतवयगुणप्रसाधनं युज्यते विभवते ॥४४॥
जातिकुलरूपलक्षणसंज्ञासम्बन्धेनाधिमतस्य ।
बालादिभावदृष्टो विगतस्य यथा तस्य संबंध: ॥४५॥
ताभ्यां अतीतानागतदोषगुणजुगुप्साऽभ्युपगमाभ्याम्‌ ।
तथा बन्धमोक्षसुखदुःखप्रार्थना भवति जीवस्य ॥४६॥
अन्वयार्थ : [जोव्वणत्थो] युवावस्था (में) [बालो] बालक [ण] नहीं [होइ] होता (रहता है) [अण्णो] अन्य (भिन्‍न होने पर) [वि] भी [ण] नहीं (है) [तेण] उस (बालचरित्र) से [लज्जइ] लजाता (है, इसी तरह) [विभत्ते] विभक्त (अत्यन्त भिन्‍न होने पर) [अणागयवयगृण पसाहणं] भावी आयुष्य (के लिए), गुण] साधना [वि] भी [ण] नहीं [जुज्जइ] घटती है ।
[जाइ] जाति [कुल] कुल [रूव] रूप [लक्खण] लक्षण [सण्णा] संज्ञा [संबंधओ] सम्बन्ध से [अहिगयस्स] ज्ञात [बालाइभाव] बालक आदि अवस्था [दिट्ठ] देखे गए [विगयस्स] विगत (विनष्ट) [तस्स] उस (पुरुष) का [जह] जैसा [संबंधो] सम्बन्ध (घटित होता है)
[तेहिं] उन दोनों (अवस्थाओं से) [अइयाणागय] अतीत (भूतकाल), अनागत (भविष्यत्‌ काल) [दोष] दोष [गुण] गुण [दुगुंछण] जुगुप्सा (ग्लानि) [अब्भुवगमेहिं] प्राप्त होने से [तह] उसी प्रकार [जीवस्स] जीव के [बंधमोक्‍ख सुहदुक्खपत्थणा] बन्ध, मोक्ष, सुख, दुःख (की) अभिलाषा होती है ।
Meaning : A man who is in his youth cannot be regarded as merely a child. He is something else than a mere child. But at the same time he cannot be considered as altogether different from a child for if he is so, how can he be ashamed of the indiscretions of his childhood ? In the same manner if the young man is entirely different from the old man which he is likely to be in future, we can not account for endeavour in securing qualities for his future. He, therefore, must be considered as identical with the old man in future.
Thus the man appears to be one and the same on account of the abiding characteristics of caste, family, form, qualities, name and others while the same man appears to be changing or perishing on account of his different states such as childhood, youth and old age. Moreover on account of his sense of shame his past mistakes and preference for the qualities in future, the man must be considered as one and the same person in all states and at all times.
Exactly similar is the case with the soul. Like the man in the above illustration, it must be considered as one, as well as many, the same as well as different - when we look at it with reference to bondage and liberation and happiness and misery etc.

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