Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02 Bhagvai Terapanth

SR No.: 006599
Original Sutra Author: N/A
Author: Tulsi Acharya, Mahapragna Acharya, Mahendramuni, Nathmal Tatia
Publisher: Jain Vishva Bharati
Publication Year: 2009
Total Pages: 740
Language: English
Classification: Book_English, Agam, Canon, & agam_bhagwati
File Size: 20 MB

Page 567

Bhagavai 7:2:58-60
~: 543
In Indian metaphysics, the issues of the eternal and the non-eternal are perennial problems. The Vedanta upheld the doctrine of eternalism, while the Buddhists supported the non-eternalism. In Samkhya philosophy, both eternalism and non-eternalism are advocated the soul (purusa) is considered as eternal entity while the prakṛti (primordial matter) is subject to constant transformation. The Jain philosophy also believes in eternalism and non-eternalism. According to it, there is no substance that is only cternal or only non-eternal. Jainism does not believe in pure being or pure becoming, unlike the Vedantists and the Buddhists. The doctrine of eternal and non-eternal is the main foundation of the doctrine of anekanta, nonabsolutism.
There are two components of the substance (dravya):
(1) The total amount of the pradešas (the indivisible units)
(2) Bhava or paryaya-the changing states or modes.
Excepting the pudgala-dravya (i.e. physical substance), in all other substances, there does not occur any change in the number of pradeśas that constitute the substance. In the case of the pudgala-dravya, the total number of the paramāņus which are in the free state as well as constitute different skandhas (aggregates) always remain constant. Thus neither a single pradesa or a single paramāņu increase or decrease. Thus, the total amount of the pradesas remain always the same in past, present and future. With respect to this amount of pradesas, the substance is eternal. The soul is also a substance, and as such, it is also eternal with respect to the total number of pradeśas of the jiva. But it undergoes transformations like other substances.'
The transformation is twofold-intrinsic (natural) and extraneous (due to external cause). The intrinsic (natural) transformation is available in all substances but the extraneous transformation is available only in the soul, possessed of body, and the pudgala-dravya. With respect to such transformation of states or modes, the substance is non-eternal. Thus, although the substance is eternal as well as noneternal, the reasons for its eternality and non-eternality are different. Eternality is due to the constant amount of pradesas, while non-eternality is due to the changing states or modes.
Like the soul, the paramanu is alse both eternal and non-eternal. With respect to the substancehood, the paramānu is eternal; its existence is tri-temporal-it existed. it exists and it will exist; its substancehood is never destroyed. It (paramānu) undergoes constant change with respect of its qualities such as colour, odour, taste and touch. Therefore, it is non-eternal with respect to the modes.2
The eternality and non-eternality of substances have also been explained with reference to the flow (i.e., continuous change of the individual) and continuity (i.c... persistence of the group). As explained in Bha. 7.93, 94, the infernals (when considered collectively as a group) is eternal from the standpoint of non-cessation, but non-eternal from that of cessation (when considered individually). The present discussion of eternalism, non-eternalism is not related with the metaphysical substance. The infernals as the soul-groups always continue to dwell in the infernal