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SANMATI-TARKA
[ I. 42, 43
From the standpoint of Paryāyārtbika-naya, that accepts the reality of the form of a thing which is perceived by senses only, there is no permanent thing that persists at all times. This view accepts as real that thing only which exists at present. It ignores the connection of a thing with the past and the future and takes that thing to be real which exists at present. In its view every new moment a new thing springs up. Exactly opposite is the view of Dravyārthika-naya that accepts a permanent substance persisting at all times ; in this view, therefore, there is no such thing as difference due to difference of time.
Dravyārthika-naya offers an illustration to prove the eternal substance existing at all times thus:--when a man attains maturity and developes his power of understanding what is right and what is wrong, he recollects the indiscretions of his childhood and is ashamed of them. His thinking power also inspires him to acquire qualities that would secure happiness for him in future,
Thus the dismay caused by recollections of his mistakes in the past and the regard for qualities born of the hope for happiness, bind the man with the past and the future respectively, for if the man would not have lived in the past and he would not have committed mistakes how would he have been ashamed ? And moreover if he would not have hoped to live in future for whom would he desire to secure means for future happiness? The significance of the illustration is that the man must be considered as one having lived in the past
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