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The Jaina world of Non-living
(ii) Buddhas
(iii) Sānkhyas
Existence is momentary only due to its everchanging nature. Reality is existent but one purely permanent (Puruşa) and the other (Nature) purely momentary. Some are permanent while others are changing only.
(iv) N-V system
In contrast, the Jainas postulate that existence will always mean a threefold character-substantively permanent and modally originating-cumdestroying. Every reality, thus, consist of two parts- a permanent intrinsic part and a non-permanent extrinsic part. The accurate nature of reality is, thus, always two-fold and it should be examined in that way only. It cannot be called existent if either of the two characters are absent. 5. The above type of existence is a primary characteristics of the reality and not a secondary one. It is, thus, different from the quality of existence as agreed by other systems. 6. The 'existence' can have no separate varieties. It is only of one type characterising the reality with infinite modes. 7. There are some differences between the Jainas and Vaiseșikas regarding the nature of generality (a category of reality) and existence (like eternality and eternal-cum-non-eternality). 8. Another definition of the reality will be mentioned in 5.38 elaborating this aphorisms in another form. 9. The three-fold character of realities could be illustrated as below : (i) The mattergic reality has this character observed and experienced
directly as in the substantivity of gold through its different
ornamental transformations. (ii) The non-mattergic realities of the medium of motion and rest are said
to be substantively permanent (and inert too). However, they undergo natural a-heavy-a-light pulsations due to the presence of and movements of mattergic bodies in and through them maintaining
their substantivity. (iii) The case of non-mattergic space is also similar to the above two.
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