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CHAPTER VI
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kāraṇam) respectively but when compounded (militayoh), they lose their respective harmful effects (doşān) and become something different (anyadeva, dravyāntaramidaṁ gudanāgarākhyam or guļanāgarabheșajam) despite the retention of the basic ingredients revealed in the analysis of the compound substance.
A more familiar example in this connection would be that of water and its constituent elements. When analysed, under electrolysis, water resolves itself into two molecules of hydrogen and one molecule of oxygen. That water is a distinctive or unique substance in comparison with its constituents is a scientific commonplace. These instances indicate the lines on which the Jaina treats every entity as a unique phenomenon in relation to its constituent factors of identity and difference. This uniqueness is not a mere external appendage but an inherent trait manifesting itself in the ceaseless vortex of causal interaction among the entities in the universe. In his Gifford Lectures Samuel Alexander makes a suggestive observation which brings out the spirit of the
1. Cf. na cātra bhedābhedapakşabhavi doso gudanagarasamiñitavastvabhyupagamāt / taduktam
gudaícet kaphahetuḥ syāt nāgaram pittakāraṇam /
tannu amanyatevedaṁ gudanagarasarjñitam // NVVS, pp. 87-88 (with tippaņi against p. 88, line 1, and p. 261), HBT, p. 106 (together with HBTA, p. 349). Some of the other analogies given in illustration of the jātyantara character of a real are those of Umeśvara (NKC, Vol. I, p. 349), the multi-coloured (citra or mecaka) gem (ibid.)
or mayūrānda (TRD, p. 244) etc, 3. That external factors like spatial and temporal considerations
are not irrelevant is shown below (supra, p. 201 f.)
