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The Jaina world of Non-living
6. Alternatively, the root 'Yuji' means 'involvement'. Thus, the aphorism 5.30 should mean that the processes of origination, destruction and permanence are involved in 'existence'.
7.
Thirdly, the root 'Yuji' should mean combination. It is observed that the modes and modifieds are different in some respects. If they are taken as permanently non-different from each other, there will be the possibility of non-existence of both of them.
8. The word 'Sat' (existence) has many meanings. It means praise as in paraiseworthy man. It means respect. It means existence. It means 'being' as in 'how a person being initiated could speak false' ? In this aphorism, this word means existence with reference to the context.
9. Q. The realities are involved only in origination and destruction. Thus, there is no reality different from them. How there could be the characteristics of permanence in them?
A. The questioner has not understood the desired meaning here. The permanence has been attributed here with respect to substantivity and not with respect to the difference from origination and destruction. If permanence should have been there with respect to their difference from the reality, it would have been non-permanence because of their nondifference from the reality. Alternatively, if the reality is permanent due to difference of origination and destruction from it, it may also be permanent because of their difference from the reality.
Alternatively also, the questioner has not understood the desired meaning. It is not postulated that the reality is absolutely non-different from origination and destruction. If it is so, there will be loss of permanence because of absolute non-difference of reality with them. Hence, we postulate that the reality is different from origination and destruction in some respects (modes) and it is non-different from them in some respects (substantivity). During the period of destruction and origination, the reality does persist and, hence, it is different from them. Similarly, even during these processes, the reality does not lose its identity, and, therefore, it is non-different from them. Thus, there will be no objection from the absolutists. Had the origination and destruction been absolutely different from the reality, they would have been found
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