Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

View full book text
Previous | Next

Page 304
________________ When our cognitive alternative tends to be unifying then we find the substance and mode gets lost in the background; and when the same is discriminative then the mode appears and the substance disappears in the background. Pijayvijudan davvañ davvavijutt ya pajjay atthi Do han a a abh dan bh van sama par vinti Panc stik ya g th 12 There is not much distance between true. There is no bifurcation like one alternative is true and other is false; and that both are false if we accept that universal is independent of particular and particular is independent of universal. Both become true when they are both considered relative to each other Similarly both become false when they start rejecting each other and become true when each starts talking of its subject / domain. Every object has two types of existences namely: Existence in its own nature (swar p stitva) Existence like similar objects (s dra y stitva) Svar p sitva provides unique identity to the object that differentiates it from other objects belonging to similar or dissimilar classes of objects. Due to it only various modes of the object keep themselves different from the modes of other objects. Further it assists the object to maintain its identity over a period of time in all of its modes and keeps it aloof from other objects. Svarup sitva is also called vertical universal or urghavt sm nya. This is called the substance as it flows through its serial modes i.e. results in its generations. S dra y stitva causes the feeling of similarities between two different objects. This is also called tiryaka s m nya (horizontal universal) or s dra ya s m nya. It is not correct to imagine existence of one entity or universal like cow-ness or man-ness in a number of independently existing cows and men. They cannot be accepted as the combined modes of two dissimilar substances as two objects of extremely different spaces cannot be the material cause in one mode as the spontaneous reaction takes place only after receiving an indication. A person who develops a feeling of sameness amongst many persons after observing some common parts / features amongst them can only experience existence of man-ness amongst them (due to the existence of s dra ya s m nya amongst them). Hence we should accept existence of s dra y stitva as the cause of similarities amongst different objects that is present to some extent in each object. Vertical universal or svar p stitva had been discussed earlier and so we accept two types of universal attributes. Similarly the part / component which cause the serial transformation from one mode to another in a substance is called particular / specific or vi e a. Specific / particular or vi e a cause the feeling of difference between two objects is called vyatireka-vi e a. This implies that the feeling of same in two modes of an object is due to vertical universal while the feeling of difference (like aging) in the same object is due to vi e a called pary ya or mode as indicated in Park amukha, "Par paravivartavy pi dravyam rghvat m diva sth s diu, ekasmin dravye k mbh vinah parim h pary y tmani har avid divat." Further the feeling of sameness in two different objects is due to vertical-universal attribute and the feeling of differences amongst them is due to vyatireka-vi e a. This is explained in Parik mukha as follows: Sad parima stiyark khandamund di u gotvavat: arth nttaragato visad aparimo vyatireko gomahi divat. Page 294 of 556 STUDY NOTES version 4.0

Loading...

Page Navigation
1 ... 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567