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À SOURCE-BOOK IN JAINA PHILOSOPHY
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like seeing the sky-flower. It is not an object, it is only the state of the object in a particular moment. The object is merely an aggregate of the states in the present moment. According to the rjusūtranaya, the object is from the real point of view not an object at all. It is only a state. When I say-I am happy, it only expresses the present state of my being Rjusūtranaya gives importance to such modifications of the present moment, and considers that what is real is to be found in the present. For instance, the pleasure of the present moment and the possession of the wealth of the present moment are important and not their past and the future states. This does not mean that rjusűtranava gives absolute emphasis on the present moment only. It only gives primary importance although the past and the future states are considered as secondary. It only says that they have no practical value, According to the rjusūtranaya every state of an object is different. The first and second states and others are distinguishable. The state of an object at a particular moment lasts only for that moment. Next moment, it is different. In analysing the statement “the crow is black” rjusūtranaya states that the crow is a crow and blackness is blackness. They are two different states. If both were considered as identical then the cuckoo and other black animals would be crow. The blackness of the crow does not exhaust the states of the crow, because it
s other states present at the moment, like-its possession of blood. flesh, bone etc., which are of different colours, then how can we say that the crow is of black colour only.
According to this naya a potter (kumbhakāra) would not be con. sidered as a potter as long as he is engaged in preparing some other articles like the umbrella or a palanquin, but the moment he is engaged in preparing the pot, he may be called the potter.
We cannot say that the wood is burning, because the act of burning requires a series of numerous moments. Innumerable moments are necessary in the process of burning. The moment the wood burns. it is no longer wood, it would have been destroyed as the wood and turned into coal. Again all wood is not burning, some of it is still un
1 (a) Anuyogadvāra
(6) Tattvārthabhāşya 1, 35
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