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THE ESSENCE OF JAINA SCRIPTURES
contradictory, because origination and annihilation are one as well as different. When decay and origination are one, then we have the “thesis” (purva-paksha); but, when they are many, then the “antitheses” (uttara-paksha).
For, as in the affirmation “the pot is the pitcher,” since oneness of the characteristic-natures of pot and pitcher is not possible, the clay which is the base (adhara) of them both shows itself, so in the affirmation origination is annihilation," since oneness of the characteristic natures of originations and annihilation is not possible, the permanence which is the base of them both shows itself. Consequently, when the modification god, e.g., arises and the modification man, e.g., vanishes, then, with the understanding that the origination is here the annihilation, the soul-substance, which possesses permanence and is the base of the two states mentioned, is conceived. So at all times, whoso lives, is, in respect of substantiality, carved out (clearly).
But further: as in the affirmation “the pot is something else, and the pitcher is something else,” since “otherness” of the clay, the common base of both, is not possible, the characteristic natures of pot and pitcher show themselves, so in the affirmation origination is something else, and annihilation is something else," since "otherness” of permanence, which is the common base of them both, is not possible, the characteristic natures of origination and annihilation show themselves. Consequently, when the modification (paryaye) god, e.g., arises and (read chanyah instead of vanyah) the modification (paryaye] man, e.g., vanishes, then, upon the understanding that the origination is something and the annihilation is something else, the two modifications, e.g. god and man, which represent origination and annihilation, are conceived. So every moment the soul in respect of the modifications is non-permanent.
Now he expounds the cause of this non-permanence of the soul:
II.28. Therefore during the transmigratory existence (samsara) no one ever remains stable in its same nature; and this transmigration [in mundane existence] is action of the transmigrating substance. (120)
Since the soul, although permanent in regard to substantiality (dravyatva), is non-permanent with respect to modifications, we understand how no one in transmigration is at rest in his own nature. And of this non-permanence samsara is the cause, since it is suchlike
