First Steps to Jainism Part 1

SR No.: 001640
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 2002
Total Pages: 300
Language: English
Classification: Book_English, Religion, & Education
File Size: 10 MB

Page 263

The Indian-Jaina Dialectic of Syādvada 119
"The central thesis of the Jaina is that there is not only diversity of reals, but each real is equally diversified. Diversification as induced by relations has been explained. The conclusion is legitimate that each real is possessed of an infinite number of modes at every moment. The number of reals is infinite. and consequently their relations with one another are infinite. ......All things are related in one way or the other and ........ relations induce relational qualities in the relata, which accordingly become infinitely diversified at each moment and throughout their career. ....... Things are neither momentary' nor uniform"?. (JPN, p.70) According to the Jaina "a real changes every moment and at the same time continues. The continuity never breaks down." (JPN, p.70)
"A real is that which not only originates, but is also liable to cease and at the same time capable of persisting. Existence, cessation, and persistence are the fundamental characteristics of all that is real. ......... This concept of reality is the only one which can avoid the conclusion that the world of plurality, which is the world of experience, is an illusion." (JPN, p.72)
4.4. The relativism of the Jaina philosopher is to be sharply contrasted with some of the other Indian systems of philosophy.
"The Vedantist starts with the premise that reality is one universal existence; the Buddhist fluxist believes in atomic particulars, each absolutely different from the rest and having nothing underlythem to bind them together. The Naiyayika believes both to be combined in an individual, though he maintains that the two char
1. There is one well-known school of Buddhist philosophy which holds that
reality consists of an infinite sequence of atomistic" or completely
independent ''moments" which have no connexion with one another. 2. On the other hand, the monistic philosophy of the Vadantist holds that the
Absolute transcends all change. 3. The pharase "fluxist" requires a little explanation. The Buddhist school of
philosophy (to which reference has been made in footnote) is known as ksanavada which means literally the theory or philosophy of moments" It has been translated by S. Mookerjee as ''fluxist" which however, does not seem to be
entirely hoppy. 4. Another well-known school of Indian philosophy.