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THE ESSENCE OF JAINA SCRIPTURES
standpoints) are definitely wrong, incorrect, false and faulty (michham in Prakrit, mithya in Sanskrit), when they make absolute assertion that their own particular exposition, or description of a thing, which is partially correct, is in every way, in every respect, entirely, completely (savvaha in Prakrit or sarvatha in Sanskrit) true or perfect. However, the statements, or expositions of methods that are qualified by the word “from a particular point of view,” or “in a certain context” (kahanchi in Prakrit or kathanchit in Sanskrit) are spoken from a relative point of view [i.e. do not refute the possibility of other alternative aspects or viewpoints being correct from their own particular perspective), as in Jainism (in accordance with the syadavada method of conditional predication, which is complementary to nayavada, the Doctrine of standpoints), “are faultless or right (samyak) in their own respective spheres."?
Thus, described by way of innumerable views severally, each embracing innumerable attributes, the self-substance has a single-view essence, as set forth, because, like the ocean, wherein are commingled the white and blue masses of Ganges and Yamuna water, it is a single subject, pervading a single attribute of a non-variegated (a-mechaka) nature, since it is impossible in it to discriminate the innumerable attributes, as merely contradicting each other.
But, described by way of final truth (valid knowledge, praman), characterized as the single Scripture-knowledge, pervaded simultaneously by innumerable “views," each embracing innumerable attributes, it has a “many-view” essence, as set forth, because, like the single ocean consisting of a gathering of the water-floods of all rivers, it is a single subject, pervaded by innumerable attributes of variegated nature, since it is impossible to discriminate the innumerable attributes as distinct realities.
“If with the multitude of nayas dominated by the lotus (lustre) of the word "quodammodo" [syatkara) men behold, then also with final truth (valid knowledge, praman) they behold within them the substance of their own self, with its endless series of properties manifest, as nothing but pure consciousness.” (PS Kalash 19)
Thus is expounded THE SOUL-SUBSTANCE. Now the detail of its attainment is expounded:
Now this self, perpetually disturbed in its very self, like the ocean, through the moods of its very self, agitated by experiencing states of infatuation, occasioned by beginningless material karman;
