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 43

The Anekānta Theory of Existence :: 39
holding that the perception of continuity is caused by the series of modes of the objects, When the two perceptions are experienced every moment, the Jaina finds it fallacious to prefer one to the other. He holds that the modes are mutually distinct on account of the traits of change and difference (anitya-dharma) which they imply. At the same time the trait of persistence (nitya-dharma) determines the perception of continuity. It so, neither the perception of discreteness nor that of continuity can be said to be untrue to reality. Neither permanence nor impermanence, taken singly, can give us the full view of reality. The real is such as absorbs both permanence and impermanence into its identity.
No doubt reality is a stream, but it must be a stream of something. Flow is only an aspect of reality and it cannot be taken to represent the whole of reality. The stream without the support of a continuous factor will not be a stream at all. The ideas of unity and diversity are simultaneously implied by a real. How can they be seen united, if not by going deep into the region of traits? The continuum theory of reality explicitly recognizes the unity of the continuum behind the differentiations, hence the continuum must be such as would include integration and differentiation in one. Regarding simultaneous existence of unity and diversity Mc Taggart says: “Reality is a differentiated unity, in which the unity has no meaning but the differentiations, and the differentiations have no meaning but the unity. The differentiations are individuals for each of whom the unity exists and the whole nature consists in the fact that it is for the individuals. And, finally, in this harmony between unity and the individuals neither side is subordinated to the other, but the harmony is an immediate and ultimate fact.”] So a substance must mean a copresence of position and negation, permanence and impermanence and diversity and unity without involving any contradiction therein. If these
1. Mc Taggart: Studies in Hegelian Cosmology, p. 19