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 39

The Anekānta Theory of Existence :: 35
attributes can be covered under other attributes". I Still no part of a substance is without all the attributes into which it can be analysed. Parker remarks: “The qualities of an individual are all involved in one another, and it is impossible for any one of them to exist separately from the rest, that is, separate from a thing of which we say it is a quality”? So the attributes are mutually distinct, but each one of them inheres the whole of the substance. It is only at a particular depth of the analysis of a substance that we can get its attributes.
When reality is held to be dynamic, dynamism must apply to everyone of its attributes. The flow of a substance means the totality of the constituent flows determined by its various attributes. The cross sections of these flows as related to a particular moment of time are the modes. The modes may be said to be the forms of existence of a substance with respect to its various attributes. The flow of a substance is ever continuous and this continuity is conceived as analysed into elements like the point-events which are called the modes. Devasena remarks: "The variations of an attribute are the modes".3 The modes are, thus, the principles of division of an attribute. Modes depend upon attributes, being the forms of existence of a substance with respect to its attributes. A mode may be said to be the expression of a substance with respect to an attribute. It attains its true meaning in the ultimate division of an attribute with respect to an ultimate division of time; but the term has also been used to represent the states of a substance with respect to a number of attributes and also as extended over a number of moments.
Jaina Dynamism of Substance
The Jaina mentions sat or existence as the differentia of a substance, but for him sat does not mean the absolute 1. Rājamalla: Pañcadhyāyi, verse, 1013 2. Parker: The Self and Nature, p. 267 3. Guna-vikārāḥ paryāyāḥ (Devasena): Álāpapaddhati, p. 37