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The Jaina world of Non-living
The flaws in absolutist approach have already been mentioned. Akalanka has mentioned this point only indirectly. 4. The implied meaning of this aphorism may be that the nonpermanence may be defined as that where self-sameness is not maintained. 5. The scientists deal only with mattergic objects. For them, definition of substantive permanence means conservation and continuity of total quantity of mass and energy. This is not only qualitatively but quantitatively also in tune with the aphoristic definition of permanence.
The alien systems still feel the impossibility of permanence of an entity while it originates and gets destroyed. It is postulated that they believe in modes undergoing origination and destruction. But the modes can occur only in existent and permanent reality. In fact, every entity has substantive as well as modal aspect and the statements are made under one of these standpoints. The next aphorism intends to describe the standpoints:
Arpitā-anarpita-siddheh 5.32 The opposite qualities (of say, permanence and temporarines) in an entity are proved to be existing there with respect to the aspects of prominence and non-prominence 5.32. 1. Every entity is multi-aspectal. The term 'prominent' (primary or Arpita) indicates the prominence of specific aspect of the entity based on certain objective. [Those aspects are called non-prominent or secondary (Anarpita) which, though existing in an entity, are not to be described as prominent} 2. The term 'non-prominent' or secondary (Anarpita) is just the reverse of the prominent.
These two aspects prove the permanence and existence of different entities. For example, the earthy mass may be permanent with prominent aspect of perceptible reality, because it does deviate from its substantive meaning. However, when the same multi-aspectal entity is desired to be described with respect to the modal earth mass, the
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