Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

Page 279

4. Q. If attributes are modes, the two terms representing attributes and modes have the same meaning. Thus, there should be either of the two terms in the aphorism. Hence, the adjective of the attribute in the aphorism is meaningless.
The Jaina world of Non-living
A. This is not so. It has an objective of refuting the tenets of other systems like Vaiseṣikas etc. They postulate that the attributes are different from realities. But this is not so. If they are different, they cannot be observable. Hence, the transformation or change in the reality is called a mode. The attributes are forms of modes. They do not form a different class. Thus, the qualifying term 'attribute' is useful. Supplementary Notes
1.
(a)
The commentary deals with the following points:
After describing the etymological and three-fold existential differentia of reality, the third form of differentia in terms of possessive attributes and modes has been mentioned.
(b) As in many cases, the possessive suffix is applicable in different and non-different entities.
(c) The attributes refer to general differentia while modes refer to particular differentia. The general one represents substantivity and the particular one refers to modality. Thus, the two terms have independent existence.
(d) This differentia of possession of attributes and modes by the reality is meant to refute the Vaiseṣika contention regarding difference between them. There can be neither of them in each other's absence. 2. Vidyananda says that this third definition under 5.38 is the formal definition of reality elaborating the differentia of existentiality in an another form. It also indicates that the reality cannot be flawlessly defined in the Vaiseṣika way as to possess activity, attributes and inseparable causality.
3.
This differentia of reality is also meant to substantiate the two varieties of polyviewism. The possession of attributes-part represents polyviewism-in-coexistence while possession of-mode-part represents polyviewism-in-succession. This means that attributes are coexisting while modes are successive.
274