Jainism as Metaphilosophy

SR No.: 001194
Original Sutra Author: N/A
Author: S Gopalan
Publisher: Satguru Publications Delhi
Publication Year: 1991
Total Pages: 92
Language: English
Classification: Book_English & Philosophy
File Size: 5 MB

Page 24

14
Jainism As Metaphilosophy assumes) and the varying qualities (colour, etc) it exhibits, is cited as an illustration.
The Jaina philosophers maintain that the persistent or enduring aspect of Substance is quite evident from the very attempt at understanding the changes that take place in a thing since the attempt presupposes that the thing itself persists in spite of the changes. The changing modes are referred to variously as appearance and disappearance, origination and decay, modification, becoming, difference, discreetness, plurality, manyness and manifoldness. This seems to be the point made by Umāswami in his cryptic statement that sat possess origination (utpäda), decay (vyaya) and permanence dhruvatva.")
Furthermore, describing the diverse qualities or ascribing attributes of different kinds implies that something exists; it is of this something that the various qualities are postulated. Speaking meaningfully of qualities, the Jaina philosopher asserts, is synonymous with asserting the existence of a substratum, an entity which is at its base. Similarly pointing to the changing modes too signifies, nay presupposes the assertion of a substance, for the changes in the modes must relate to something which persists through all the changes.
It is significant here to note that the Jaina philosophers' assertion that the conscious as well as non-conscious aspects of Reality exist as also their unambiguous position that Reality as Substance exists in three states, viz. permanence (dhruvarva), appearance (utpäda) and disappearance (vyaya) imply that the three states relate to the jiva-aspect as well as the ajiva-aspect. The point is especially made here to indicate the direction that the analysis of jiva (along these lines) takes.
The changing modes of the jiva point to the four states of being (gati), viz. those of infernal beings (naraki), animals (tiryanc), human beings (manusya) and celestial beings (devaiā). The varying qualities of consciousness indicate the relation into which the jiva enters when it comes into contact with the ajiva-aspect of Reality. In every one of these stages the jiva undergoes real changes, though its identity itself is not lost. The changes are seen in the facts of birth, growth and death.
Due to its association with karma' (an aspect of ajiva) the jiva gets bound and is caught up in the cycle of birth and death. Association with