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94
Letter 14
another one and also the substance does not become an attribute or its modification.
While leaming nature of Dravya i.e. substance and Guna i.e. attributes we had seen that substance is one ( ger ), which is undivisible ( ) unsplitable (arute ) and constant (free). And attributes are infinite and separate ( ). The nature of the substance is taught by describing its different separate attributes. But because of that the substance does not split into separate entities. It has always one single unsplitable existence.
Just as we are taught that India is one country and Maharashtra, Bengal, Punjab, Gujarat etc. are its states. And to comprehend the extent of the area of India it is taught with reference to these different states. And when we think of India as one nation, then its division in the form of the provinces or states is overlooked or they become secondary; and despite being a collection of separate states we see India as a single united nation.
Atmanubhooti Bugafa is also a similar process. To know the nature of Atma substance; the nature of attributes and their modifications is taught in details. But when we accept and believe of Atma as one single undivisible, permanent, undestructible 'me' who is the knower substance, then the various divisions as attributes and their modifications become secondary or of less importance, and we no more notice them.
The narration in detail of the attributes and modifications is called as Vyavahar (21967) in scriptures. And while concentrating on and experiencing the indivisible Atma these details are not noticed any more. That is why Vyavahar is called Abhootartha ( Part ) which means as if it does not exist. That is why it is said that all types of Vyavahar are Abhootartha.
Just as the substance does not change into an attribute, similarly it does not become a modification as well. If it happens so, then the substance would have also ceased to exist as the modification exists only for one samay. Substance is eternal, undivisible, permanent; and modification is transitory i.e., at every samay new one evolves and prior one extincts. It is temporary in existence. Now, do you understand the exact meaning of the statement that the substance maintains its substantiality permanently?
Now you may say that if the substance neither increases nor decreases so also the attributes remain the same in nature, then why is it said that one should always try to improve one's character or qualities and one should try to inculcate the good qualities of others ?
