Jain Journal 1973 07

SR No.: 520031
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1973
Total Pages: 48
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 20

JULY, 1973
Aguru-Laghụ-Shad-Guņi-Hāni-Vịtti stationary wave motion happening unceasingly in the substances and objects impart all information concerning them to all the energy waves (the news carriers whether of material or immaterial origin) that contact or pass through them. The soul that tune in these energy waves come to know of their existence. This manifesting nature of the substance is Prameyatva or knowability.
This unceasing ever natural extremely subtle wave activity (Svabhāva and Sukşma Paryāya) safeguards the substance and its several attributes from modifying into any other substance or attribute. This safeguarding nature is called the Aguru-Laghutva-Guņa or individuality.
This inherent stationary wave motion backed by perpetual energy of the very substance, endows the substance with the requisite capacity to occupy the necessary amount of space (from time to time) equal to its extension. This pervading capacity of the substance is called Pradeśarva Guņa of spaciality.
In the manner stated above the Aguru-Laghu-Shad-Guni-Hāni-VrttiParyāya enables all the substances to be eternally possessed of these common attributes.
There are four other common attributes such as consciousness (Cetanatva), unconsciousness (Acetanatva), sensibility (Murtatva) and insensibility (Amurtatva). They are due to absence (Abhāva) of the special attribute of soul or matter or both.
It is due to this inherent stationary wave motion that substances are possessed of the dual nature of permanence with change or Being and Becoming.
Science records the dual behaviour of light and elementary particles as a wave as well as a particle at the same time.
However conflicting it may sound this dual behaviour has to be expressed. The whole foundation of non-absolutism (Anekāntavāda) rests on the dual behaviour of substances.
Existence (Sat) is described as the triple unity of persistence of the substance with the simultaneous origination and destruction of its modes, mainly to incorporate the dual behaviour of substances.