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 37

The Anekanta Theory of Existence :: 33
Substance, Attributes, Modes and Traits
Substance has been variously described with a view to emphasise one or the other of its aspects. Rājamalla says: "A substance has attributes and modes. A substance is a collection of attributes." Umäsvāti also thinks: "A substance has attributes and modes."2 Such descriptions may be taken to suggest a distinction between the substance and its attributes and modes, but the Jaina holds this distinction in a non-absolute way. A substance is a unity of attributes and modes, it is a unity which is constituted of a diversity. Modes and attributes are not numerically different elements in a substance, nor in substance numerically different from attributes and modes. A substance is identified with its attributes which appear when its unity is analysed. Pandit Sukh Lal in his commentary on the Tattvārthasūtra says: "The cause of the individual flows of the infinite modes in all the three times is the individual power called an attribute, and a group of such infinite powers is the substance. It is said from the differential point of view. From the nondistinctive point of view a mode is identical with the substance, which, for this reason, is called identical with attributes and modes".3 Prof. A.N. Whitehead sums up the nature of dynamic reality as "Actuality with permanence requires fluency as its component and actuality with fluency requires permanence as its component".4 Permanence or fluency alone cannot give a true picture of reality. Permanence and fluency, when considered with respect to reality, must imply each other. A. C. Ewing has justly observed: "It is clear that there is no sense in talking about what a substance is apart from its qualities and relations, it is also clear that qualities and relations, if they are to have
1. Panñādhyāyi, verses 72, 73
2. Umāsvāti: Tattvarthasūtra, 5.38
3. Tattvärthasūtra (commentary by Pt. Shukhlal), Samvat 1996) p. 231 4. A.N. Whitehead: Process and Reality, P. 491