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JAINA THEORIES OF REALITY AND KNOWLEDGE
they also acquire (präpnuvanti) identity' (dravyatva), since they are ex hypothesi at one with the dravya (dravyād avyatiriktatvāt). In other words, identity cannot accommodate (dussädhya) difference, owing to the law that "dual character can never subsist in any single thing". Conversely, the same circumstance, viz., the sameness" (abhedatva), or the oneness (ekatva) of the dravya and the paryayas, renders dravya— which is said to be of unchanging nature (avikṛtam or abhinnasvabhāvatvam)-into something indistinguishable from (avyatiriktam) the mutable paryayas". That is, difference (paryāya) does not allow identity to reside with itself in a real owing to its nature of "exclusiveness" (vyāvṛttimad rupam). An attempt to weave identity into the texture of difference within the being of a real results, it is said, in the inevitable transformation of the former into the latter.
If the Jaina is not (in fact he is not) prepared to accept either of the alternatives of undifferenced identity or unqualified difference resulting from the two conflicting parts of the
1. yad anugatătmarupavyatiriktam tad anugatätmakam eva, yathā dravyarupam... / PK, p. 120.
Also,
yadiva te'pi paryāyāḥ sarve'py anugatātmakāḥ /
dravyavat prapnuvanty eṣāṁ dravyeṇaikātmatā sthiteḥ // TSS, kā. 318. See also kā. 320.
2. samāveso na caikatra tayor (i. e., sadasator) yukto virodhatah // TSS, kā. 1675...... dvirūpatvam naivaikāträsti vastuni (ibid., kä. 1676). Again, yatrabhedas tatra tadviparito na bhedo'vakasam labhate, etc., PK, p. 119.
3. vyävṛttimadrūpavyatiriktam ca dravyam iti / PK, p. 120.
4.
agaune caivam ekatve dravyaparyāyayoḥ sthite / vyävṛttimad bhaved dravyaṁ paryāyāṇām svarupavat //
TSS, kā. 317.
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