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A Study of Syadvāda
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an entity, say a pot, only then all the remaining attributes also abide in the entity. Thus they exist as being non- distinct by time. (2) Nature. The own form which abides in the attribute of an entity, say [ghata-] gunatva, is also the own form of other infinite attributes. Thus they are non-distinct by own nature.
(3) Entity (or Locus of Attributes). The entity, which is the locus of 'existence' is also the locus of other remaining attributes. Thus they are non-distinct, holding the locus in common.
(4) Relation. As 'existence' is non-distinct from the entity, so are all remaining attributes. Thus due to the identity holding between attributes and the entity, they are non-distinct.
(5) Service. An attribute renders a service to its entity, say a pot, by tinging it with its self, say 'existence', and by producing a judgment composed of predicate and substantive; each pertaining to the attribute, say blue colour etc., and its entity (dharmin), say pot. Similarly other attributes render the same service to the entity, and thus due to the identity of 'service' they are non-distinct. (6) Locality of Entity. As 'existence' abides in the place connected with the entity, so do all other attributes abide in the same place. Thus they are non-distinct in view of locality of entity.
(7) Contact. The relation which 'existence' bears to the entity, also holds between that very entity and all remaining attributes. Thus they are non-distinct due to contact. The difference between relation (sambandha) and contact (samsarga, aviṣvag-bhāva) is explained thus. In the former non-distinction is considered as primary, and in the latter distinction is taken as secondary. (8) Word. The term 'asti denoting an entity which consists of 'existence', also denotes the entity composed of remaining infinite attributes. Thus they are non-distinct by word.
The above elucidation is intended for showing the foundation on which abheda-vṛtti of attributes stands, which forms a component part of the definition of syādvāda or complete statement. Such abheda-vṛtti is possible when and only when noumenal view-point (dravyārthikanaya) is taken as primary, and phenomenal view-point (paryāyārthikanaya) as secondary. If, on the contrary, phenomenal view-point is
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