________________
Sūtras 30-35 ) Cognition, Ways of Approach, Transferred Epithet 189 another. Existence and non-existence are thus both predicable of the jar. The concept of change or becoming involves that a thing continues and maintains its identity in spite of its diversity of qualities. The unbaked jar is black, but becomes red when baked and yet continues as the jar. The Jaina thus maintains, in strict conformity with the dictates of experience, that all reals are possessed of a nature which is not determinable in the light of formal logic. Everything is eternal as substance, but perishable quă modes. The Jaina does not consider the position of the Naiyāyika to be sound logically when he makes substance and modes different entities which however are somehow brought together by a relation called samaväya (inherence). But inherence as an independent relation is only a logical makeshift which will not work. ३०. तुल्या प्रतीतिः सामान्यम् । 30. tulyā pratītiḥ sāmānyam.
(Aph.) The universal is (what gives rise to) the notion of similarity. (XXX) 38. fall atfalasta: 1 31. bhinnā pratītir višeșa”.
(Aph.) The particular is (what gives rise to) the notion of dissimilarity: (XXXI) ३२. उत्पादव्ययध्रौव्यात्मकं सत्। 32. utpāda-vyaya-dhrauvyātmakar sat.
(Aph.) A real is that which has origin, cessation and continuity (all the while). (XXXII) 33. afaaraha 1 33. taditaradasat. • (Aph.) Whatever is other than (and the opposite of) that (sc. the real) is unreal (fiction). (XXXIII) ३४. सतोप्रच्युतिनित्यम् । 34. sato'pracyutir nityam.
(Aph.) The want of lapse from existence constitutes eternity (of the real). (XXXIV) ३५. परिणमनमनित्यम् । 35. pariņamanam anityam.
(Aph.) Change connotes non-eternity. (XXXV)
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
