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Letter 14
This is only a way of saying in our daily life or daily style of speaking (3). This is the way of explaining things in a sort of non technical language, where the meaning of the words is not to be taken as it is explained in the language of the scriptures.
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There is no difference of degree of purity or power in the substances or attributes; nor do they increase or decrease in numbers as well.
But in the modifications 'the manifestation power' varies. Such as in case of microscopic i.e. small living beings the modifications of the attribute of knowledge is at a very low intensity. And in case of Arihant or Siddha they have Kewal Dnyan which is the highest and purest form of modification of knowledge. But knowledge from the point of view of an attribute is equally powerful and has the same potentiality in all the living beings.
So when it is said that one should develop and increase one's qualities or attributes, in reality one has to increase the manifestation of the power of the attribute which already exists through its modifications. And when it is said that inculcate refined qualities from others into you, the implication is that the potentiality which is expressed in his manifestation similar potentiality also exists in me and I should try to express it through my own modifications.
The Dnyan attribute of the teacher can not be acquired by the disciple, but when the attribute of knowledge in the disciple is expressed fully in him in his modifications then it is said in ordinary language that the disciple has acquired knowledge from the teacher.
The main benefits of knowing the attribute of Agurulaghutva are as follows :
(1) One acquires the knowledge of the true nature of the substances. And the independence of the substances is also known.
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(2) The Jain principle that 'one substance can not do any change in any other substance' can be proved on the basis of this attribute as well.
(3) One substance can not merge into any other substance. That is why the independent existence as well as the infinite number of the substances also remains the same.
(4) Inspite of the fact that all the six substances in this cosmos exist in the same space, each substance retains its own attributes and characteristics.
(5) Though the body and soul are together, the soul and the Pudgal body are independent. Their substances, attributes or even modifications can not enter into each other or can not do the activity of the other substances. And hence 'the body is me or I am the doer and protector of this body,' this false belief or misconception vanishes.
