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BOOK II: THE PRINCIPLE OF KNOWLEDGE
277
upon their existence-of-characteristic-nature, which is a particular mark (vishesha-lakshana) and is individual in every case, is sublated by the oneness, constituted by the genus "trees," which is a general-mark (samanya-lakshana) and manifests itself in common so in the case of many manifold substances the manifoldness, founded upon their existence-of-characteristic-nature, which is a particular mark of theirs and is individual in every case, is sublated by the oneness, constituted by their "being," expressed in the words "it is existent," which is a general mark and manifests itself in common.
And, as in the case of these trees, although sublated by the oneness constituted by the genus "tree," as a general mark, and manifesting itself in common, the manifoldness founded upon their existence-ofcharacteristic-nature, as a particular mark and individual in each case, still shines forth: so in the case of all substances, although sublated by the oneness constituted by their "being," expressed in the words "it is existent," as a general mark and manifesting itself in common, the manifoldness founded upon their existence-of-characteristic-nature, as a particular mark and individual in each case, still shines forth.
Now he refutes the opinion that by substances there is originated another substance and that existence is an object different from substance:
II.6. The Jinas have correctly (yatharthatah) stated that substance is existent reality, and is proved (siddha) by its innate nature. Whosoever does not from Scripture accept it as so proved (siddha), is indeed para-samaya. (98)
Substances are not produced by other substances, because all substances are realized by their innate nature. And their being realized by their innate nature results from their having no beginning or end. For that which has no beginning or end does not depend on any other efficient factor or cause (sadhan), but is something existent, with its realization realized (siddha-siddhimat) by itself, being provided with its own main efficient cause (mool sadhan), the innate nature of its self, which is the self again of its qualities and modifications. On the other hand, that which is originated by substances is not a new substance, but, because of its accidentality, is a modification, as a double atom, etc., or a man, etc. A substance, on the other hand, being infinite and constant in the three times, cannot be such.
Let us observe in the same way that, as a substance is realized
