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280
THE ESSENCE OF JAINA SCRIPTURES
inasmuch as the one volume is produced by their mutually being strung together: the limitation-of-process which consists in the destruction of the precedent evolution is the same as the limitation-of-process which consists in the origination of the subsequent evolution, and the same as the limitation-of-process which consists in both together, inasmuch as the one process is produced by their mutually being strung together.
In this manner we must admit that existence possesses a threefold character, because it-(i.e. this existence, or, what comes to the same thing, the described process (pravaha) or series of evolutions)-does not transgress its innate nature, luxuriating, as it does, in the threefold course of evolutions. To take the example of a necklace of pearls:
As in the case of a hanging necklace of pearls, of 'efinite length, the threefold is obvious, because, whilst all the pearls are visible each in its place,
each subsequent pearl arises (before our perception) in a subsequent place,
each precedent pearl does not arise in the subsequent place,
the whole necklace (sutraka), which-strings-them-together (sutraka) by means of a mutual stringing together, is present in all their places:
in the same manner in the case of a substance, developing with definite eternal activity (vrtti), the threefoldness is obvious, because, whilst all the evolutions are visible each in its own point-of-time,
each subsequent evolution arises in a subsequent point-of-time,
each precedent evolution does not arise in the subsequent pointof-time,
the whole process (pravaha), which strings-them-together by means of a mutual stringing together, is present in all their points-of-time.
Now he confirms the necessary concomitance (avinabhava) of origination, annihilation and stability:
II.8. There is no coming-into-existence or origination without destruction; there is no destruction devoid of origination; and there is no origination and destruction without stability or persistence. (100)
There is no creation without dissolution; no dissolution without creation; there is neither creation nor dissolution without permanence, nor permanence without creation and dissolution. Creation is dissolution, and dissolution is creation; and both creation and dissolution are the permanence, and the permanence is the creation and dissolution.
