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The Jaina world of Non-living
4.
This aphorism may be taken in three ways - (a) the reality is that which possesses attributes, (b) the reality is that which possesses modes and (c) the reality is that which possesses attributes and modes. All these forms are appropriate under the condition (1) when attributes are also taken as modes and (2) when they are taken as aspectally different. 5. The differentia can be stated in one more form- a reality is associated with (i) intrinsic and inseparable attributes and (ii) changeable modes.
6. This definition is a synthesis of two extreme views of Vedantins and Buddhists emphasizing absolute permanence (attributes only) and momentariness (modes only).
7.
The attributes refer to the capacitative differentia while modes refer to the functional one of the reality. The attributes are the causes to effect modes in a reality.
8. Every reality has specific attributes which differentiate it from other realities. The living one has knowledge, conation or consciousness as its specificity while the non-living mattergy has materiality as its specificity. If the specificity is not there, there could be no identification. When specific attributes undergo transformations, they are known as modes. The particular type of knowledge- sensory or vocable etc. - is the mode of the attribute of knowledge.
9. It is known that any reality is an aggregation of infinite attributes. The common man can know only some of them, not all. However, they may be useful for the worldly ways.
10. The scientists also agree to the definition of reality in terms of continuity through changes as has been detailed earlier. However, they have gone more quantitative in their descriptions in comparison to the scriptures.
11.
The aphorist postulates six realities in the universe in contrast to the other Indian philosophical systems. They have been detailed earlier, However, the reality of time will be detailed in 5.39.
The characteristics of the realities have been mentioned. Thus, there is a topic of realities. The following aphorism mentions the reality of time which has not been described earlier :
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