________________
24
(1717) Some things are intrinsically established, some are extrinsically established, some are established in both the ways and some are eternally established; e.g. cloud, jar, man, ether (respectively). This is to be considered as from the empirical stand-point.
(1718) But again from the real stand-point, everything is self-established by only the use of the external instrumental factors. For even when the instrumental factors are present, non-being (e.g. ass's horn) is not established, (as it is not self-established), (that is to say it does not become ‘being', as it has essence of its own).
(1719) Once the jar is admitted as existent, the discussion whether existence and jar are one or different is (but) a discussion of modes only; otherwise why should it not be held with respect to ass's horn?
(1720) Even if jar and Void are are different, () gentle one, what is this void over and above the jar ? If they are one, the jar alone is there. The Void is not an attribute of jar.
(1721) If knowledge and expression (Everything is void) on the one hand and the speaker (Nihilist) are one, then its existence is established. If they are different, how can one who is deficient in knowledge and speech say this ?
(1722) The existence of jar is an attribute of the jar and so is non-different from it, but is different from cloth, etc. When one says "(jar) exists' how does it necessarily mean "The jar alone (exists)'?
(1723) Or how can there be the contingency of everything being jar viz. 'whatever exists is jar'. Or when it is said 'jar exists', how can the existence of all be obstructed. (The other things cannot be prevented from existing).
(1724) Therefore when it is said 'exists' it refers to both jar and non-jar, but when 'jar' is mentioned it means that the
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
