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Lord Sumatinātha
(svakāla), and own nature (svabhāva). Simultaneously a four-fold negative predication is implied with reference to other substance (paradravya), other space (paraksetra), other time (parakāla), and other nature (parabhāva). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other things. Without this distinction there cannot be true and clear perception of an object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svaksetra, svakāla, and svabhāva, it also admits of the four-fold negation with respect to paradravya, paraksetra, parakāla, and parabhāva.
Excerpted from: Jain, Vijay K., “Acārya Pujyapada's Istopadeśa - The Golden Discourse”, (2014), Vikalp Printers, p. 6.
न सर्वथा नित्यमुदेत्यपैति न च क्रियाकारकमंत्र युक्तम् । नैवासतो जन्म सतो न नाशो दीपस्तम: पुद्गलभावतोऽस्ति ॥
(5-4-24)
सामान्यार्थ - सर्व प्रकार से वस्तु नित्य ही है, एक रूप ही रहने वाली है ऐसा एकान्त मान लेने से न उसमें कोई अवस्था प्रगट हो सकती है न किसी अवस्था का नाश हो सकता है, और न ही इस मान्यता में क्रिया व कारक भाव संगत होता है। यदि वस्तु में क्रिया व कारक भाव होंगे तो ही
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