Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

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THE ESSENCE OF JAINA SCRIPTURES
undergo a differentiation in its own nature, but by its own nature adheres to being suchlike,
so the same substance is defined by qualities-i.e. by crosswiseparticularities-and, in connection with these, does not undergo a differentiation in its own nature, but by its own nature adheres to being suchlike.
(5) And, as the same upper-garment is defined by threads which are in its modifications-i.e. its lengthwise-particularities-and in connection with these does not undergo a differentiation in its own nature, but by its own nature adheres to being suchlike,
so the same substance is defined by modifications-i.e. by lengthwise-particularities-and in connection with these, does not undergo a differentiation in its own nature, but by its own nature adheres to being suchlike.
Now in succession he mentions twofold existence, existence-ofown-nature and existence-of-common-nature (sadrashya-astitva), and of these he describes here svarupa-astitva (existence-of-own-nature):
II.4. Existence is the innate nature of a substance, which permeates its qualities and various modifications of its own, as also its origination, annihilation and stability at all times.39 (96)
Existence, indeed, is the innate nature of a substance. For why should not this existence be the innate nature of a substance, partaking as it does of oneness with the substance?
For
both are independent of
any other means;
both always go on without beginning or end, and in a conditioning, uniform occurrence (vrtti);
both differ from that which makes up derivative-nature (vibhava);
although there exists a manifoldness in them, inasmuch as the one is the existence and the other the existent, they are not subject to a differentiation with reference to pradeshas (infinitesimal units of space).
The full completeness of this (existence) is not seen in a substance, quality or modification, when taken singly, as if they were different substances; for inasmuch as their reality (siddhi) is realized by mutual assistance, their existence (astitva) is one, as may be seen by the case of gold.
For,40 as of gold, which is associated with a process proceeding in company with a manifestation of the qualities yellow etc. and the