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The Jaina world of Non-living
differentia characteristics. Thus, the existence is defined as the monolocation of origination, destruction and permanence. The reality is that which involves these three characteristics. Supplementary Notes : (5.29 and 5.30) 1. The commentary deals with the following points : (a) The existence or be-ingness is the differentia of the reality. (b) The term 'Sat' has many meanings like respect, laudation, etc. Its relevant meaning of existence has been taken here. (c) The existence has been defined as consisting of three process of origination (of new modes), destruction (of old mode) and permanence (of basic reality). It means continuity though change. There can not be any transformational activity in a permanent entity. (d) The meanings of these terms have been illustrated. (e) These three processes should be taken as non-different from the reality in some respects and different from it in some respects. The substantive and modal view point should be applied here. (f) It is not correct to say that the property of permanence is nothing but a form of non-difference from the processes of origination and destruction. The non-absolutistic concept substantiates the three-fold differentia of the reality (g) This differentia applies to both types of realities-living and the non-living 2. Vidyānanda indicates that the differentia of existence (or its three forms) is the general differentia of the reality applicable to its defiled or undefiled states. It is a tritimal and all-locational definition of reality. It applies to all the realties and their coexisting or successive modes. 3. The Svetāmbara version of TSB does not have the aphorism of 5.29. It has only 5.30 in its place with a long commentary. 4. There are varied opinions about the nature of existence in different philosophical systems as below :
(i)
Vedānta
Existence is permanent only due to unitary recongnitional knowledge
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