Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 172

A SOURCE-BOOK IN JAINA PHILOSOPHY
151
these attributes, matter has no existence at all. It is true that experience of these qualities is due to the contact of matter with the sense-organs. But it does not mean that these attributes are not in the matter. The relation is between the sense-organs and varnṇa-rasa is not between the cause and effect, but between the knowledge and the object of knowledge. Similarly, sense-organs are not the products of varṇa and rasa. Both of them have independent existence. They, however, interact on each other.
There is another question regarding the experience of illusions. If colour and taste are inherent attributes of substance, how is it that experiences of these attributes with different individuals differ and how is it that there are illusions, concerning the colour, taste, etc ? How is it that there are differences in the experience of taste and colour according to the differences in individual capacities, place and time etc ?
The answer is, it is true that these experiences of colour, taste, etc., may be different with different individuals and also in different circumstances. The causes are twofold (1) internal and (2) external The internal cause refers to the differences in the sense-organs, and the external causes are concerned with external stimulations. Due to these two types of causes, we experience diffences in the experience of rasa, gandha, etc. For instance, a person suffering from jaundice sees everything yellow. A colour-blind man will see everything grey. Similarly, our experiences of the melody and the music depend upon our mental get up. If we are in a bad mood, the music drags on. Such differences of experiences are also possible due to the differences in the intensity and the extent of the stimulations that the sense-organs receive from the external world. For instance, bright light may give different stimulations and discordant music may also give different stimulations for the harmonious music. Due to these differences in the external stimulations, we experience objects differently. These differences in experience are therefore due to the internal and external causes. However, the attributes of rasa, gandha etc. are inherently present in the substance. Without these attributes, substance cannot exist. Substance is the substratum of the attributes and the attributes are equally real and independent. The Jainas maintain the distinct relationship between the substance and the attributes.