Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

Page 17

Jaina Perspective in Philosophy and Religion
formulations (A Radio is a Radio ) admits of change. A real radio is constantly undergoing change, hence there is change according to space and time. Similarly, even change is mcaningless without the idea of persistence. Hence the contradiction (A Skylab cannot both be and not be ) is only national because 'A Skylab' is a Skylab so long it works as a laboratory in the Sky but when it takes as a debris after degeneration, if it is not the same sky-lab in the same condition. Hence, a skylab can be both a skylab and not a skylab. There is no difficulty to accept this in actual experience.
(2) The denial of pre-non-existence and post-non-existence as part of a real leads to the impossibility of all theoretical and practical activity. Similarly, the denial of nonexistence of mutual identity (numerical differences ) and absolute non-existence is also impossible. If there is no difference, there will be no distinction, hence no independence between subject ond object. If there is negation of identity, there is worse confusion. Hence the nature of reality can neither be exculsively identity nor multiplicity. As regards relations, no relation is meaningful if there is pure identity and no relation is possible between the two absolutely independent and different terms. Similarly regarding causal efficiency, the real cannot be either 'absolute constant' nor can it be an 'absolute variant' but a 'variable constant.
[IV] (1) It is asked, whether this kind of non-absolutism is itself absolute or not. If it is former, there is at least one real which is absolute; if it is not, it is not absolute and universal fact. Whether non-absolutism is itself absolute or relative depends upon the nature of proposition which is either complete ( Sakala deśa ) or incomplete ( Vikalādesa ). The former being the object of valid knowledge ( Pramana ) and the latter, two object of aspectal knowlegde ( naya ). This means that the directive of non-absolutism is not absolute unconditionally. However, to avoid the fallacy of infioite regress, the