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100
Jaina Theory of Multiple Facets of Reality and Truth
both. Eternity and non-eternity cannot subsist in the same substratum, because they are mutually contradictory.20
Though the bracelet-shape and the crown-shape are respectively destroyed and produced, and the gold-shape remains steady or permanent, yet not a single thing here can be proved as both, eternal and non-eternal, because the attributes of the three shapes are not in contact with one another. And if they are regarded to be in contact with one another, then the pleasure and neutrality also must occur to the person who wants a bracelet alone, as the grief occurs to him. This proves that the three shapes are not identical.21
If it is argued against this that the modifications such as a bracelet etc. being regarded as different from each other, they cannot be said to be residing in the same substratum, then the argument does not stand to reason. For, even when there is a difference among modifications, they could subsist in the same substratum, e.g. a staff and an ear-ring, though being different from each other can reside in the same person.22 Moreover, if the non-difference between a bracelet and a crown is admitted, then by merely apprehending the bracelet-shape, the crown-shape also must be apprehended. And it is not proper to hold identity between the shape apprehended and that which is not apprehended. And yet if the identity is somehow endorsed, there would not be any difference between a donkey and a Jaina monk.23
Now, it may be contended that a Jaina thinker accepts the difference between two modifications, but he asserts that there is no difference between a modification and its underlying substance, viz. between a bracelet and gold. But this also cannot be maintained. For, the difference even between a modification and its underlying substance can be established on the basis of apprehension of one thing in the absence of another thing. Even when we apprehend a gold-shape, the bracelet-shape does not come to be apprehended inseparably. Hence
20. Ibid, p.556. 21. Ibid, p.556.
22. Ibid, p.556. 23. Ibid, p.556.
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