Structure and Functions of Soul in Jainism

SR No.: 001617
Original Sutra Author: N/A
Author: S C Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1978
Total Pages: 272
Language: English
Classification: Book_English, Epistemology, Nyay, & Spiritual
File Size: 16 MB

Page 23

The Anekānta Theory of Existence :: 19
Nāstitva (negation) is concomitant with astitva (position) in the same substrate."'1 Position and negation are copresent in the same real and possess an equal status. This may appear to be a contradiction, but "the Jaina solves the difficulty by means of the law of anekānta, which affirms the possibility of diverse attributes in a unitary entity."2 "Absolute unqualified affirmation of existence is not in conformity with the nature of reality. Absolute negation of existence is self-contradictory. Fidelity to experience and thought demands that existence and non-existence both are to be accepted as equally valid traits in the make-up of a real"3, S. Mookerjee herein means that the real is a substratum of opposing attributes. The Jaina writers have not taken due care to guard themselves against a lax use of the term 'attribute'.4 Kānji Swāmi of Songarh has pointed out that in the Jaina works "sometimes a mode has been called an attribute..., and to call a mode an attribute is the main style of the commentator.... Thus it has been the style of the commentator to call a made, whether pure or impure, an attribute”.5 S. Mookerjee, as quoted above, uses the terms 'attributes' and 'trait' to convey the same meaning. The position amounts to an admission of opposing attributes in the same substratum. If two mutually hostile attributes inhere in the same substratum, they will annul each other's function and hence destroy the identity of the substratum itself. “If the identity of the substances becomes contradictory to itself, then no substance will be able to exist in the world,
1. Samantabhadra: Aptamimārsā, verses 15 and 16, p. 20 2. S. Mookerjee: The Jaina Philosophy of Non-absolutism, p. 29 3. It will be seen that in Jainism every peculiarity of a substance is
not taken to be an attribute. Attributes are constitutive elements of a substance, their unity constitutes the substance. Hence they must be ever present with the substance. Substance and its attributes always go together. The generality of a few selected modes may be termed as a quality; it cannot be an attribute, because it is not
always found with the substance. 4. Ibid., p. 88 5. Ātmadharma, Bhādrapada, 2482, p. 193