ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

Page 303

4.2.b
Ni caya (transcendental) and Vyavah ra (practical) Naya
Dr. Shugan Chand Jain
1.0 Reality / Sat / Existent Um Sw mi defines reality through its sutras
Sad dravya lak a am i.e. substance is the indicator of real. TS 5/29
Utp davyayadhrauvyayuktta 5/32
sat' i.e. nature of real is origination, destruction and permanence TS
G
apary ybad dravya i.e. substance is with mode and attributes. TS 5/33
But he did not elaborate about the nature of the relationship existing between them. Kunda Kunda established the relationship between them on the basis of concomitance. According to him, "Till such time a new mode is created, the old mode cannot be destroyed. Similarly without the destruction of one mode, other mode cannot originate. Hence both of them i.e. origination and destruction have concomitance of their existence." Similarly he related permanence to them by saying that origination and destruction can take place only when we accept existence as permanent. This can be explained easily by the following schematics for a small series of modes of an already existent object.
.....D1
02D2
03D3.
1.e. destruction of the previous mode and the origination of his present mode take place at the same instance while substance is always present.
Thus according to Jain Ny ya (logic), both substance and mode are truth /real. When we are unable to visualize the substance hidden under the waves of modes, then we consider modes as primary and the substance as secondary. Similarly when in the tranquil ocean of the substance, the modes i.e. waves are quite then substance becomes primary and modes as secondary. Different philosophers have presented different views of the truth based on determinate (savikalpa) and indeterminate (nirvikalpa) knowledge. In the indeterminate experience we just come in contact with the object without knowing any specifics about it (i.e. something is there) while determinate experience being based on sensual perception results in perception of different details of the object.
The third sutra above implies that every substance has infinite modes and attributes. Further there can be pairs of opposing attributes coexistent in an entity at any given time. Samanta Bhadra in pta Mim S has used permanence without origination and destruction in place of the generic attributes and origination and destruction in place of specific attributes of the entity. He has also said that origination, destruction and permanence are identical and different as shown in the following verse:
Kryotp dah k ayo hetoniryam Ilak a tp athak Na tau j ty dhavasth n danpek h khapu pavat
Origination and destruction of an activity is due to a cause / reason. There is a rule of causation in origination and destruction. Cause of the origination of an activity also becomes the cause of the destruction of substance/ base. Cause for the destruction of the soil becomes the cause for the origination of the pitcher. Similarly cause of the destruction of the pitcher becomes the cause for the origination of the broken pieces of the pitcher.
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STUDY NOTES version 4.0