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 39

Philosophy As Criticism - I
principle of distinction is accepted, the Jaina theory of Reality as manifold (anekānta) cannot but be reached. Once the duality of mind and matter (or the material world) is conceded and the operative principle of distinction is allowed to run its full course, the theory of manifoldness of Reality and knowledge has to be reached as its logical terminus, he maintains. Referring to the five constituents of Ajiva, viz. matter (pudgala), space (ākāśa), time (kāla), the medium of motion (dharma) and the medium of rest (adharma), he shows that an analysis of them all reveals a pluralistic universe. He adds that Reality is not merely to be considered a complex of manyness (aneka) but also as manifold (anekānta) since each one of the multiplicity of reals is, in turn manifold or complex to its core." As another author puts it, the central thesis of the Jaina is that there is not only diversity but each real is equally diversified. Here it would suffice to illustrate the idea by referring to matter and space, since these are generally admitted as constituting vital aspects of an analysis of the material aspects of the universe.
In determining the ultimate constituents of matter, the method of division is considered by the Jaina philosophers to be helpful. When any object is divided, the parts obtained by division can be further divided but the process of division cannot be indefinitely continued; for, in the process a position is reached when no further division is possible. This is truly the ultimate constituent of matter, - referred to by the term anu or paramānu (atom) - in Jaina philosophy.' The combination of atoms gives rise to molecules referred to as skandha in Jainism. It is the combination of molecules that is responsible for the different types of objects, possessing varying qualities.
In regard to space (ākāśa), it is first divided into lokākāśa and alokākāśa. In the first all substances are considered to exist. It corresponds to what is generally referred to as the physical universe. In the second nothing exists. It is beyond the physical universe and, as such it may be referred to as pure or "outer' space. The physical universe is considered to be divisible and is regarded as consisting of an infinite number of space-points (pradeśas)." The manifoldness of space is thus
evident. 12
The individual soul which is an aspect of Jiva is considered one among the infinitely many centres of experience that can be visualised.