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CHAPTER III
any hindrance. A wrong recognition is known as recognition without any basis (akasmāt).1 It is not possible to know one substance and another at the same time, denying the movement through inclination of mind passing from one to the other. Avoiding this fault, the Anekanta view is that according to modifications, the seven tattvas may in one sense be recognised as transitory for there is a difference in time in seeing and recognition.2
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न सामान्यात्मनोदेति न व्येति व्यक्तमन्वयात् । व्येत्युदेति विशेषात्ते सहैकत्रोदयादि सत् ॥57॥ na sāmānyātmanodeti na vyeti vyaktamanvayāt, vyetyudeti viseṣātte sahaikatrodayādi sat.
57. It does not come into existence or go out of existence according to sāmānya svabhāva (common nature). This is clear from its existence in a general way. It comes into existence or goes out of existence according to its viseṣa svabhāva (nature peculiar to itself). Sat is simultaneous possession in one of udaya (birth) etc.
COMMENTARY
According to Jainism "everything has its natures, both those peculiar to itself and those in common with other things." "Any substance, any real, concrete, existing thing or being can be looked upon in a general way or in a particular way; that is to say, it has natures in common with other things (sāmānya svabhāva) and at the same time it has natures peculiar to itself (viseṣa svabhāva). For instance, this book is matter, in common with all other material things, and at the same time it is a
1. “सर्वं जीवादितत्त्वं स्यान्नित्यमेव प्रत्यभिज्ञायमानत्वात् । न अकस्मात् तत् प्रत्यभिज्ञानं तस्य अविच्छेदेन अनुभवात् । निर्विषयं हि प्रत्यभिज्ञानं अकस्मादिति प्रसिद्धम् । यथा तादृशे तदेवेदम् इति, तत्रैव वा तादृशमिदमिति भ्रान्तं प्रत्यभिज्ञानम् ।” Astasahasri. 2. “ततः क्षणिकं कालभेदात् दर्शनप्रत्यभिज्ञानसमययोरभेदे तदुभयाभावप्रसङ्गात् ।” Astasati. 3. Jainism, H. Warren, p. 18.
