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universal-cum-particular elements ( saminyavišeşatmakena ), or substance-in-modes ( drauyaparyāyāimakena ). Each and everything is related to the four-fold nature of itself (svadrayacatufaya ) and is not related to the fourfold nature of the other than-itself (paradravyacatustaya ). For instance, the jar is the jar in itself, but it is not the jar in relation to others, as cloth, fruit, etc. No one can deny this dual characteristic of a thing, otherwise its negative aspects or non-existing characteristics would disappear and their modes would commingle. 14
According to the Jainas, the non-existences ( abhāvas ) are of four kinds, viz. Prágablāva, Pradhvarasābhāva, Itar elar. ābhāva and Anyonyabhāva.
( 1 ) Prāgabhāva means the non-existence of an effect in the cause.75 The substance is eternal which can neither be newly created nor completely destroyed.76 The effect accordingly does not exist before its own existence, which is a result of causes. The substance in itself is an effect and the modes are the causes. That means the pre-modes are the pragabhāva of post-inodes. The clay or the curd is the Prāgabhāva of jar (ghuid ) and butter (ghrta ). If this previous negation were not there, the product clay or curd would always exist in their elfects jar or butter.
(ii) Pradhvams.ibhāyr means the non-existence of an effect after destruction.?? Prāgabhāva is the upādāna ( material cause ) and Pradhv am sābhāva is the Nimitta (determining cause ). The first destroys then the other originates. If this negation were not in an entity, milk would still be there in curd.
(iii) Itaret arābh iva or Anyonyābhāva means mutual no2existence. Each entity exists in its nature which cannot be transferred to others. The cow cannot possess the form of the horse.78 If this mutual negation were not in entities, the horse would become every other thing.
(iv) Atyantābhāva means the absolute non-existence of an entity. As for instance, the sky-flower ( ākāśa-kusum )
