Jain Journal 1969 07

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

Page 20

JULY, 1969
knower and the substance becomes a subject-matter of knowledge to some one. This is prameyatva or knowability, the fourth principal common attribute of all substances.
Prameyatva or knowledge of substance necessarily discloses vastutva or the function or use of the substance which is the second attribute; aguru-laghutva-guna or the individuality or distinctiveness of this substance from others which is the fifth attribute ; and pradeśatva or the extension of the substance in space or speciality which is the last attribute. In this way, this wave-motion stands to exhibit the six common attributes of every substance.
Because of the common attribute of prameyatva or knowability, the omniscient soul by tuning up all the bouncing-back energy-waves of his vyañjanā paryāya (special stationary wave-motion of soul) origin perceives and knows all souls (jivas), space (ākāśa), medium of motion (dharma), medium of rest (adharma), time particles (kālāņus), atoms and molecules of matter (paramāņus and skandas) and himself with all their attribute and states.
But space (ākāśa), medium of motion (dharma), medium of rest (adharma), and time particles (kālāņus)—these four substances possess only aguru-laghu-sād-guni-hāni-vịtti-paryāya. Except the imperceptible modification of wave-motion, these four substances are eternally devoid of expansion, contraction or movement. Because of this reason these four substances are called niskriyavān (inactive) substances. They do not have any bondage with one another or other substances. They are eternally independent. Their presence is taken advantage of by one another or by other substances for their accommodation, movement, rest and modification. In this way they remain useful and automatically and unknowingly become causal (udasīna nimitta) to the happening of things.
To be continued