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CHAPTER XI
343 The first mode, represented by the proposition, "In a certain sense the jar is”, asserts the existent or positive aspect of the jar. By virtue of the fact that the existence of the jar is inseparably bound up with the non-existence of linen (pața) etc. in it, what the proposition signifies is that for some reason at the moment of our making the assertion, our attention is being focussed primarily' (pradhānatayā) on the existent aspect of the jar. As already explained earlier, the existent aspect of the jar is to be understood in terms of its self-quaternary, and the non-existent aspect, in terms of the other-quaternary. If, on the contrary, the jar is understood to be capable of being the linen as well (itararūpāpattyäpi), then it will surely lose its very nature (svarūpahāniprasangah) as a distinctive existent', viz., a jar. This claim for a distinctive existence is guaranteed by the implicitly understood term 'eva' in the proposition."
1. vivakşāvasāc cānayoḥ pradhānopasarjanabhāvaḥ/ SM, p. 144
(text). prathame bhange sattvasya pradhānabhāvena pratitiḥ, etc. SBT, p. 9. This idea is beautifully expressed by Amộtacandra
in the following stanza: ekenäkarşanti......... 2. See supra, pp. 335-336; see also pp. 154.155.
syätkathancit svadravyakşetrakālabhāvarūpena astyeva sarvar kumbhädi, na punah paradravyakşetrakālabhāvarūpeņa/ tathā hi kumbho dravyataḥ pārthivattvenasti, na jalădirūpatvena, kşetrataḥ păţaliputrakatvena, na kanyakubjāditvena, kålataḥ saisiratvena, na vasantāditvena, bhāvatah syāmatvena, na raktatvādinā/ anyathā itararūpāpattyā svarūpahāniprasanga iti / SRK, p. 717. For a discussion on svadravyādicatuştaya and its negative counterpart see supra.
tatra svarūpädibhin astitvamiva năstitvamapi syādityaniştärthasya nivrttaye syādastyevetyevakāraḥ/ tena ca svarūpädibhirastitvameva na nāstitvamityavadharyate/ SBT, p. 21.
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