Kartikeyanupreksha

SR No.: 090248
Original Sutra Author: N/A
Author: Kumar Swami
Publisher: Paramshrut Prabhavak Mandal
Total Pages: 589
Language: Hindi
Classification: Book_Devnagari & Religion
File Size: 19 MB

Page 65

50
KĀRTTIKJINOPBRERA
ter, It is this manifold character of reality that is seen functioning in the universe: any isolated or particular aspect by itself cannot explain the reguItant effect. An eternal substance, if it is devoid of modification, neither originate, nor is destroyed : similarly transitory modifications, if they do not bave the substratum of the substance, cannot give rise to any effeat of existential character. Attributes and modifications will have no basis, if they do not rest on something real. All along substances are subjected, in a single motnent, to a series of new and newer effects which stand in & relation of priorty and posteriorly and of cause and effect (224-30).
Jiva is eternal, without beginning and end: it is liable to various new forms according to the accessories available and shows resultant effects. It does not relinquish its real nature under any ciroumstances. If the souls were to give up their individuality, say being all-pervasive and of the nature of Brabman, there will result a chaon; and much less can all the effects be explained by presuming that the soul is atomic in size (231-85).
All the substances form a type in view of their being a substance, bet they vary from each other on account of their distinguishing qualities. The object wbich is characterised, at every moment, by origination, destruction and permanence and is the substratam of qualities and modes, is said to be existent. Every moment the earlier form or node is replaced by the succee. ding one: this is what is culled (in ordinary parlance) destruction and origination of a thing. As a substance, Jiva neither dies nor is born : it is what it is eternally. In the constant process of development, Dravya is marked by the persistence of its essential nature; but its modification is a specific phase: it is with reference to these specifio pbases that a substance is subject to origination and destruction. The inherent common property of a substance is its eternal attribute; it is inseparably associated with the substance; and what appears and disappears in a substance is a mode, a distinguishing and temporary property. (according to the author, guna = sīmony-styrūps, but paryaya = vigent-rūpa. The unitary collocation of substance, quality and mode is an object of factual oxperience. If the modes were not to change, disappearance or destruction loges meaning: mapy thodes which were absent earlier appear on the substratum of eternal substance. Substances get digtinguished on acoount of specified modes; otherwise as substances they aro pot distinguishable (236-46).
If knowledge alone is real and everything else unreal, then there remains do object of knowledge without which functioning of knowledge loses all meaning. The objects of knowledge are real, and the Atman (which is an embodiment of knowledge) knows them as separate from itself. To