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AJEEVAKÄY INSENTIENT MATTER
95
and is always imbibed with its properties of knowing, perceiving etc. However, it assumes heavenly, human or other state from time to time. Similarly it may also assume a male, female, or hermaphroditic body. The assumption of any such state involves the termination of the previous state.
That logic also applies to inanimate objects. The clouds, for instance, arise on account of evaporation. As they are condensed, they give up that form and assume the form of rain. But during all such transformations, water remains constant. Thus every form is subject to arising and passing away. It is therefore correct to state that every thing retains its existence while undergoing changes in its states and forms
In order to make this clearer sutra 30 specifies the Jain concept of constancy. It states that what stays within its properties and does not give them up is constant. This concept of constancy is relevant to make out how a matter can remain constant, while its states go on changing. It implies that every thing has two aspects, its inherent properties and its states or forms. The former remains constant and the latter continues to undergo changes.
The question would then arise, how to decide whether a thing is everlasting or ephemeral. Sutra 31 states that it depends upon the angle from which a thing is viewed. Everything and every aspect can be seen differently from different perspectives. Views arising from the different perspectives are relative and some of them, like being everlasting and ephemeral, can even be contradictory. The sutra thus relates to the multiplicity of views. It states that everything is constant from the absolute point of view, while from the practical point of view it is temporary.
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