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Non-Absolutism (Anekāntavāda) 197
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In the previous paragraph we have shown how the acceptance of non-existence as an element in the make-up of reals is inescapable in the philosophy of the Sänkhya and the Mimāṁsist. But the problem cannot be regarded as solved unless the formidable array of arguments of the Cārvāka materialist, who denies the reality of non-existence on entirely different grounds, is disposed of. Non-existence as a separate
ve category has been denied by the Jaina. It is believed to be an objective real, but only so far as it is an element in the constitution of a real. But hitherto no light has been thrown on the nature of non-existence as a positive fact. But unless we are enabled to form a clear conception of its nature and function the postulation of non-existence will remain a vague assertion. To get down to the brass tacks of philosophy, we propse to take up the question of pre-non-existence and post-non-existence. The constitution of entities is believed by the Jaina to be dynamic. It changes every moment. But change does not mean that one thing is succeeded by another in toto. In that case the concept of change have no meaning. It is the presupposition of change would that the identity of the thing undergoing change is maintained in spite of the change that happens to it. It changes and persists in the same act. Change has no meaning without persistence and the contradiction between change and persistence is only apparent. Let us apply the results attained to the consideration of the problem. Production of an effect implies that a change has taken place in the causal stuff. But the stuff has been undergoing change for all the time whether the effect in question was produced or not. So not mere change but change of a distinctive character can account for the production of a particular effect. To be explicit and precise, it must be held that for every different effect there is a corresponding differential change in the causal stuff, which is directly and unconditionally responsible for the emergence of the effect. If pre-non-existence be the cause of the effect, as admitted by the advocate of non-existence, then it is to be equated with the immediate antecedent phase of the causal stuff. But if the pre-non-existence of the effect consists in the immediate antecedent phase of the causal stuff, the absence of this particular phase in the infinite past history of the causal stuff would entail the existence of the effect in question even before its production. It is held that effect is the negation of its pre-non-existence. Now if the pre-non-existence of the effect is distinctively identified with the immediate antecedent phase of the causal stuff, there is no room for denying that such
| SR No. | 002012 |
| Book Title | Facets of Jain Philosophy Religion and Culture |
| Original Sutra Author | N/A |
| Author | Shreechand Rampuriya, Ashwini Kumar, T M Dak, Anil Dutt Mishra |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1996 |
| Total Pages | 400 |
| Language | English |
| Classification | Book_English, Philosophy, Religion, & Nyay |
| File Size | 23 MB |