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 304

When our cognitive alternative tends to be unifying then we find the substance and mode gets lost in the background; and when the same is discriminative then the mode appears and the substance disappears in the background.
Pijayvijudan davvañ davvavijutt ya pajjay atthi Do han a a abh dan bh van sama par vinti
Panc stik ya g th 12
There is not much distance between true. There is no bifurcation like one alternative is true and other is false; and that both are false if we accept that universal is independent of particular and particular is independent of universal. Both become true when they are both considered relative to each other Similarly both become false when they start rejecting each other and become true when each starts talking of its subject / domain.
Every object has two types of existences namely:
Existence in its own nature (swar p stitva) Existence like similar objects (s dra y stitva)
Svar p sitva provides unique identity to the object that differentiates it from other objects belonging to similar or dissimilar classes of objects. Due to it only various modes of the object keep themselves different from the modes of other objects. Further it assists the object to maintain its identity over a period of time in all of its modes and keeps it aloof from other objects. Svarup sitva is also called vertical universal or urghavt sm nya. This is called the substance as it flows through its serial modes i.e. results in its generations.
S dra y stitva causes the feeling of similarities between two different objects. This is also called tiryaka s m nya (horizontal universal) or s dra ya s m nya. It is not correct to imagine existence of one entity or universal like cow-ness or man-ness in a number of independently existing cows and men. They cannot be accepted as the combined modes of two dissimilar substances as two objects of extremely different spaces cannot be the material cause in one mode as the spontaneous reaction takes place only after receiving an indication. A person who develops a feeling of sameness amongst many persons after observing some common parts / features amongst them can only experience existence of man-ness amongst them (due to the existence of s dra ya s m nya amongst them). Hence we should accept existence of s dra y stitva as the cause of similarities amongst different objects that is present to some extent in each object. Vertical universal or svar p stitva had been discussed earlier and so we accept two types of universal attributes.
Similarly the part / component which cause the serial transformation from one mode to another in a substance is called particular / specific or vi e a. Specific / particular or vi e a cause the feeling of difference between two objects is called vyatireka-vi e a. This implies that the feeling of same in two modes of an object is due to vertical universal while the feeling of difference (like aging) in the same object is due to vi e a called pary ya or mode as indicated in Park amukha,
"Par paravivartavy pi dravyam rghvat m diva sth s diu, ekasmin dravye k mbh vinah parim h pary y tmani har avid divat."
Further the feeling of sameness in two different objects is due to vertical-universal attribute and the feeling of differences amongst them is due to vyatireka-vi e a. This is explained in Parik mukha as follows:
Sad parima stiyark khandamund di u gotvavat: arth nttaragato visad aparimo vyatireko gomahi divat.
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STUDY NOTES version 4.0