Jain Journal 1968 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 37

82
JAIN JOURNAL
Why then should Sugata only be worshipped and mrga be considered edible ?16
sugato'pi mțgo jāto mțgo pi sugatah smộtah tathāpi sugato vandyo mrgah khadyo yathesyate tathā vastubalādeva bhedābhedavyavasthiteh codito dadhi khādeti kimustramabhidhāvati
Thus he tries to prove that as the transformations of Sugata and mrga are quite different, and their being worshipped and eaten are rela. ted to their modes, all substances have the capacity to be transformed only to their possible modes, not to others. Therefore the identity between the modes of curd and camel cannot lead to the truth. Their transformations do not have the tadātmya-sambandha and niyatasambandha:
sthuletarākārayorapyevamanyonyabhede tādātmyopapatteravyavino jainābhimatas ya
satyapi dravyaenaikena suvyavasthatvāt.17
As regards the triple character (origination, destruction, and permanence) of reality, the Jainas support it through "anyathanupapannatvahetu” as explained before. The Buddhists themselves are of view that a thing perishes immediately after its origination, and this continuity never ends. The continuity of moments or similar moments (sajātiyakşaņas) are considered the material cause (upādāna kāraṇa). This is in fact, nothing but only dhrauvya or a permanent feature of the Jainas and the sanātana (continuity) of the Buddhists. Without accepting dhrauvya or sanātana, memory (smộti), recognition (pratyabhijñāna), bondagesalvation (bandha-mokşa), etc. would disappear from the field of experience. Therefore the permanent element is essential for the circulation into the modes.
The permanent element possesses the character of identity-indifference (bhedābhedavāda). Identity is used in the sense that the substance and its modes cannot be separated from a realistic standpoint, and difference in the sense that they are different in name, number, etc. from a practical viewpoint:
16 NV. 2,204-5. Like-wise, at another place, commenting on the Buddhist Acaryas, especially Dharmakirti, says:
dadhyadau napravarteta bauddhah tadbhuktaye adrasyam saugatim tatra tanum samsankaranakah dadhyadike tatha buhkte na bhuktam kancikadikam
ityasau vettu no vetti bhukta na saugati tanuh-SV.6.37. 12 NVV.pt. ii. p. 172 ; sadrasasudrasatmanah santo niyatavrttayah, Ibid, ii. p. 52.