660. I salute to that lone teacher of the world (Bhuvanaik-Inrh) named anekant-vada without whom, the transactions of the universe can not take place (would become impossible).

661. The substance (Dravya) is the resort or abode (Asraya) or base (Adhar) of attributes (Guna) those which take shelter in a substance are attributes. The chracteristic of mode (Paryaya) is its dependence upon substance and attributes.

662. There is no mode (Paryaya) without (or in absence of) substance; and (similarly) there is no substance without (or, in absence of) mode. generation / coming into existence, relation (Dhruvata/steadiness/sameness or existence) are the characteristics of substance. (In other words), the substance can be defined as that, wherein generation, retention/continunce and decay constantly take place.

663. The generation (or coming into existence) is not possible without decay (or going out of existence); the decay (or going out of existence) is not possible without generation and decay both are not possible without ever lasting (trikala) retention/continunce (or sameness of existence/permanence).

664. The generation, retention/continunce and decay do not exist (or, are not found) in substance; they exist (or,are) (foundly) in constantly changing modes of substance. (But) the aggregate of modes constitute substance. Hence all are parts of substance.

665. As the substance is one (or mingled) with generation, retention and destruction (or, decay) simultaneously; hence, actually, all these there constitute substance.

666. The preceding (purvavarti) mode of substance disappears with the coming into existence of the succeeding (uttar vasti) mode, thereof. It is neither born (generated/produced) nor it dies (decay/is destroyed). It continuously exists in the form of substance.

667. The word “Man” (purush) is used for a man since ‘his’ birth and till (his) death. But in between the two (i.e. birth and death) the modes of childage and oldage grow and decay.

668. Hence, the similar (sadrisa) mode of a being (or object/vastu), which commonly exists for long is its general mode and the dissimilar (visadrisa) mode thereof is its special (or particular) mode. Both these modes (i.e. general and special) are inseparable from that being (or object/vastu).

669. It is the knowledge, which is free of contradiction, and which arises in a soul, having general and special dharmas (or appearance) of Righteousness. (On the contrary) adverse knowledge (vipirita jnan) full of contradictions, does not assist therein.

670. A man happens to be related (with others) in many ways : e.g. by way of being the father or being son, grand son, sister’s son, or brother of some one etc. He is simultaneously the son of his father and the father of his son; (but) he does not become the father of all by becoming the father on one. (This is true of all man).

671. The views of a man who accepts (or understands) a man who is doubtful (savikalpa) and undoubtful or only undoubtful are not correct and in accordane with scriptures.

672. It is improper to divide (and specify) the various attributes of objects in which, there is intermingling of contradictory attributes as that of milk and water by pointing out. “This attribute” or “That attribute” the mode the (no. of) special modes the more (would by the indivisibility of the objects.

673. Even a saint who is (quite) undoubtful (and clear headed) about the aphorisms (sutra) and their significance should use the language of Relativism (syadvada), in an humble manner. He should use the language of truth; and the language which is neither of the two (i.e. which is neither true nor untrue). He should preach (or deliver his discourses) to (before) all a like before rich, as well as poor in an egalitarion manner (samabhavapurva).