________________
140
JAINA THEORIES OF REALITY AND KNOWLEDGE
they also acquire (prāpnuvanti) identity (dravyatva), since they are ex hypothesi at one with the dravya (dravyäd avyatiriktatvāt). In other words, identity cannot accommodate (dussādhya) difference, owing to the law that “dual character can never subsist in any single thing?. Conversely, the same circumstance, viz., the sameness' (abhedatva), or the oneness (ekatva) of the dravya and the paryāyas, renders dravyam which is said to be of unchanging nature (avik?tam or abhinnasvabhāvatvam)-into something indistinguishable from (avyatiriktam) the mutable paryāyas“. That is, difference (paryāya) does not allow identity to reside with itself in a real owing to its nature of “exclusiveness" (vyāvịttimad rūpam). An attempt to weave identity into the texture of difference within the being of a real results, it is said, in the inevitable transformation of the former into the latter.
If the Jaina is not in fact he is not) prepared to accept either of the alternatives of undifferenced identity or unqualified difference resulting from the two conflicting parts of the
2.
1. yad anugatātmarūpavyatiriktam tad anugatâtmakam eva, yatha
dravyarūpam.../ PK, p. 120. Also,
yadiva te’pi paryāyāḥ sarve'py anugatătmakāḥ /
dravyavat prapnuvanty eşām dravyeņaikātmatā sthiteh // TSS, kā. 318. See also kā. 320. samāveso na caikatra tayor (i, e., sadasator) yukto virodhataḥ // TSS, kā. 1675...... dvirūpatvam naivaikātrāsti vastuni (ibid., kā. 1676). Again, yatrābhedas tatra tadviparīto na bhedo'vakaśam
labhate, etc., PK, p. 119. 3. vyāvsttimadrūpavyatiriktam ca dravyam iti / PK, p. 120.
agaune caivam ekatve dravyaparyāyayoḥ sthite / vyāvsttimad bhaved dravyam paryāyāņām svarūpavat //
TSS, kā. 317.
