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 29

The Anekānta Theory of Existence :: 25
and negativity are distinctly perceived, the Jaina conceives the two diverse traits or implicates in the same momentary mode. What has been called the logical connection between opposites must be founded on something ontologically true, or it would be merely a mental construction. This very element is the trait of negation (nāsti dharma) in the constitution of reality as conceived by the Jaina.
An Objection Answered
Now we are in a position to consider the objections raised by Susil Kumar Maitra who says: “When existence and non-existence are both predicated of the same real, they are not predicated in respect of its different parts and there is thus no possible escape from the contradiction involved. If it be urged that existence belongs in form and non-existence in another form and thus there is no contradiction, the answer is that the contradiction could have been avoided if we have predicated existence and non-existence at different times."According to the above critic, contradiction would have been avoided, if existence and non-existence were affirmed in respect of different parts of a real or in the same part with a temporal distinction. It clearly shows that position and negation are being taken as attributes. Their simultaneous manifestation is held impossible on account of the hostility between the two attributes. On the contrary, the Jaina is of opinion that position and negation are obtained in a real with no distinction of parts and temporal differences. Such a distinction to account for the co-existence of position and negation in a real will destroy the very unity of the real. It also leads to the conclusion that a real, while establishing itself, is not differentiating itself from others; and while differentiating itself from others, is not establishing itself. This position thus involves alternate suspension of the
1. S.K. Maitra: Fundamental Questions of Indian Metaphysics and Logic,
p. 98