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The Jaina world of Non-living
different from their characteristics in some respect, and may be nondifferent in some respects. The use of possessive suffix is, thus, justified. 2. Q. This definition of the reality is not correct as there is no designation of attribute (Guņa) found in Jaina text. This is found only in other systems. The Jainas have only two terms- reality and modes. That is why, there are only two standpoints- substantive and modal. Had there been the third one, the third variety of standpoints should also have been there. Thus, in the absence of designation of the term 'attributes', the aphorism 5.37 does not seem logical. A. This is not correct. The term 'attribute' (guna) has been sermonised in scriptures like 'Arhat-Pravacana-Hrdaya' ( Heart of the Sermons of the Enlightened) and others. It is said there that the attributes are defined as substrates of the realities and devoid of other attributes. It is also quoted in Sarvārthasiddhi in the form of a verse under aphorism 5.38 which means that the attributes are the differentia of realities. The modes are the modifications or transformations of the realities The realities are always associated with them. It has inseparable connection with them. It is also permanent.
Even in the persence of attributes, there is no necessity for the third standpoint as there are only two forms of any reality- general and particular. The term 'attributes' has synonymity with terms like generality, invariable concomitance and natural association. The mode has synonymity with the terms like particular, specificity and transformation. The substantive standpoint refers to generality. The modal standpoint refers to particularity. The reality is defined as the collective form of these two states inseparably related. There cannot be any third standpoint as its objects as they are always aspectal precepts. However, their collective form is the subject of organs of knowledge (Pramāņa), as it is all - aspectal precept. 3. Alternatively, let the aphorism should mean that the attributes themselves are the modes. The origination, destruction and permanence are the modes. The attributes are not different from these modes. Thus, the possessive suffix can also be used in case of this type of common relationship between the two.
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