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The Jaina world of Non-living
same time. How could there be succession, then ? If these entities are simultaneously existing, the concept of mementariness is lost. Q. The succession could still be possible like the pans of the balance. When one pan is rising, the other is moving downwards simultaneously. Similarly, the origination and destruction processes may be assumed to follow succession leading to the growth of sprouts. A. If the origination and destruction are taken as simultaneous, there will be possibility of loss of cause-effect concept as in the case of right and left horns of the cow. 17. Q. It is said in Yoga-Bhāsya, 3.13 that the transformation means appearance of new quality preceded by dis-appearance of another quality in any ordered entity. It can be exemplified by the dis-appearance of milk followed by appearance of curd. Thus, there could be no transformations in eternal entities. A. This is not the correct definition of transformation. It involves many flaws. In the first instance, the Buddhists do not have a permanent entity which could have modifications. However, if the entity is taken as different from the aggregation of coexisting qualities, the definition of an entity as the aggregation of qualities will not stand. 18. Moreover, one could ask whether the entity, which is destroyed, which is originated and which remains existent- is different from the aggregation of qualities. If it is non-different from it, which will be the transformation of what quality- the destroying one or the originating one? Further, it is logical to presume three different entities in such a case- the destroying one, the originating one and the existent one. If it is different from the aggregation of qualities, the definition of an entity assumed is lost.
Moreover, the above facts contradict the absolute eternal nature of entity, as there seems to be non-permanence when one quality is destroyed and the other appears.
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