________________
CHAPTER III
117
of a house, there is the origination or coming into existence of a heap of debris, while the bricks etc. are the same. The substance is neither destroyed nor originated, only the mode of existence; only the relations between the parts, in this case.”l
"The important matter is this: birth or death (utpāda and vyaya) are of a condition of a dravya (substance). The dravya is uncreated and indestructible; its essential qualities remain the same (dhrauvya); it is only its paryāya or condition, that can and does change. And it is logically neccessary from the first position taken up by Jainism, namely, that substances and attributes are distinguishable but not distinct. The attributes are not all fixed; they come and go (utpāda, vyaya) but the substance remains (dhrauvya).”
कार्योत्पादः क्षयो हेतोर्नियमाल्लक्षणात् पृथक् । qat urRHAIGHT: ayoyaa 1158|| kāryotpādaḥ kṣayo hetor niyamāllakşaņāt přthak, na tau jātyādyavasthānād-anapekşāḥ kha-puşpavat.
58. The appearance of kārya is the cause of destruction of cause. But surely according to differentia these are separate. Because jāti etc. exists in both of these, they cannot be said to be (non-existent) like 'a flower in the sky' because they are not absolutely interdepenent.
COMMENTARY To give a familiar example, a potter prepares a pitcher of clay. The potter is the instrumental cause, but the clay is the material cause (upādāna kāraṇa). When a pitcher is produced, this kārya necessarily means destruction of clay in its original form (upādāna kāraņa). But the inherent qualities of existence, being capable of being perceived by the senses exist both in the pitcher 1. Jainism, Herbert Warren, p. 16. 2. Outlines of Jainism, J.L. Jaini, pages 11-12.
