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 33

The Anekānta Theory of Existence :: 29
a featureless reality does not come out to be tenable.
Reality as Pure Being
The continuum theory of reality will reduce itself to the view of pure neutral being, if it allows scope for undifferentiated continuum. Such a theory of reality, as Collingwood holds, is untenable, because such a being will have nothing to be investigated and the concerned science having no problems to solve will also disappear. When differentiation is the very nature of the continuum, it is inconceivable how we ever get undifferentiated continuum. In the flow of reality one state will be superseded by another, and by going forward we can never reach a stage where the flow ceases so as to make room for undifferentiated continuum. By calling reality a continuum or a process stress is laid on its flowing or dynamic aspect; but at the same time the unity of the continuum is also maintained. The Sanskrit equivalent of the term substance is dravya which has been explained by Devanandin as “that which, by nature, flows towards its modes”. 3 Thus the Jaina also aims at emphasising the fluidity of reality but not to the negation of its unity which has been affirmed as one of the two traits, i.e., permanence and impermanence. As already pointed out the Jaina position does not mean that permanence and impermanence are the numerically different elements in the structure of reality. This will lead to the self-contradictory constitution of reality. The English term 'substance' is suggestive of something unchanging behind the changes, and thus implies a division of reality into two numerically different fragments. The Jaina sees permanence in the impermanent, and impermanence in the permanent. By effecting a change of context the aforesaid two aspects of reality can be comprehended. Neither permanence nor
1. C.R. Jain: Key of Knowledge, p. 19 1. R.G. Collingwood: An Essay on Metaphysics, pp. 14, 15 2. Devanadin: Sarvārthasiddhi, p. 153