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JAINA THEORIES OF REALITY AND KNOWLEDGE
passage expresses, succinctly and beautifully, the need for an 'integral' viewpoint in which the ultimate postulates of 'permanence and flux' are harmoniously blended.
Kumārila
Kumarila maintains, almost in identical terms as the Jaina, the nature of reality to be of threefold character: Production (utpada), Continuance (sthiti) and Destruction (bhanga). In the Vanavada of his great Vārtika, Kumārila observes: "When the Vardhamanaka being broken up, a Rucaka is made (out of the same gold), then the person who desires to have the former, becomes sorry, while one desiring the latter ornament likes the process, while a third person who only desires gold remains indifferent, unaffected. Therefore, the object (gold) must be admitted to have a threefold character. Because, unless the object partook of Production, Continuance and Destruction, there could not be (with regard to it) the three notions (of like, dislike and indifference). There can be no sorrow (or dislike) without destruction of the object desired; and there can be no pleasure without production (or appearance of the object desired); and lastly, there can be no indifference without continuance or permanence (of the desired object)."
1
This other notion dwells on the permanences of things-the solid earth, the mountains, the stones, the Egyptian Pyramids, the spirit of man, God". Ibid., pp. 317-318.
1. SVJha, pp. 332-333. The kas. run as follows:
vardhamānakabhange ca rucakaḥ kriyate yadā /
tadā pārvārthinaḥ śokaḥ pritiś cāpyuttarārthinaḥ // 21 // hemarthinas tu mädhyasthyam tasmad vastu trayātmakam / notpadasthitibhangānām abhāve syan matitrayam // 22 //
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