Jain Journal 1969 07

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

Page 30

JULY, 1969
perception, and does not stand in need of being proved by other evidence. Thus consciousness which continues to exist through all states, even though these states are diverse, are forms of motion and rest, from the substance standpoint, while the successive phase consist of the diverse states which appear one after the other; and all these are distinctly perceived.
digambarāsta eva prāhuh cillakṣaṇa evātmā sa ca dravyarūpena sarvāvasthāsvabhinnatvāt anugamātmakah, paryāyarūpena tu pratyavastham bhinnatvāt vyāvītyātmakah, etacca pratyakşatah eva siddhamātmano dvairūpyamiti na pramāṇāntaratah prasādhyam. tathāhi-sukhādyavavasthābhede’pi yadavasthātrsarvāvasthāsu caitanyamupalnbhyate taddravyam; paryāyastu kramabhāvinah sukhādyavasthābhedah. te ca pratyakşatah eva siddha iti parasya bhavah... 27
Santaraksita further explains the above view of the Jainas stating on behalf of them that there would be no difference between substance and successive phase on the ground of their non-difference regarding place, time and nature, the two would be held to be one. The two may be different as regards number and other factors. For instance, the difference regarding number is that the substance is one, while successive phases are many. By nature one is comprehensive, while the other is distributive. In number, a jar, for example, is one, but its colour and other attributes are many. In this way, their functions, etc. are also different. But substance is not absolutely different at successive phases. Therefore, soul and its modes are also not absolutely different. Having the characteristic of consciousness it is eternal and constant from the view of substance, while from the view of successive phases it changes in its modes such as pleasure, pain, etc.
deśakālasvabhāvanamabhedadekatocyate. sankhyālakṣaṇasamjñārthabhedābhedastuvarnyate. rūpādayo ghataśceti sarkhyāsañjanavibheditā. kāryānurttivyāvịtti lakṣaṇārthavibheditā. dravyaparyāyayorevam naikāntenāvišeşavat. dravyam paryāyarūpena višeşam yāti cet svayam.28
The Jainas try to convince the opponents by presenting the example of narasimha. They say that, like narasimha, there is no self-contradic
27 Tattvasangraha Panjika, p. 118, ka. 311. 28 Tattvasangraha, 313-315.