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Non-Absolutism (Anekāntavāda) 205
typify the non-existence of the defunct cause. Thus the endlessness of post-non-existence will be assured, even when the causal relation is understood to subsist between the passing phases. But if the whole causal substance irrespective of the passing phases in considered as one identity which it is in virtue of its character as substance, the problem of endless continuity of post-non-existence will find an easy solution. The substance continues as substance even after the disappearance of the passing phase known as post-non-existence.
An example may elucidate the point we are maintaining. The jar is transformed into potsherds and potsherds may again be transformed into a mass of powder. The potsherds represent the post-non-existence of the jar and the powder represents the post-non-existence of the potsherds. But the emergence of the mass of powder would not entail the revival of the iar on the ground that the potsherds constituted the post-non-existence of the jar. So though the clay-stuff will continue without end, it will never come to be re-invested with a defunct phase. It is a wholesome truth which it will be wise for us to remember that there is not revival in the scheme of things. There may be emergence of a similar phenomenon and this may be mistaken for the revival of the past event. What is past is irrevocably gone. We may expect a better state of things or a worse state of things, but there is neither stagnation nor revival. This is a momentous truth, which has its value not only for the professional philosophers, but also for reformers and philanthropists. A correct realization of this philosophical truth will save much useless lamentation for the past and will put the reformer in a correct perspective. Instead of trying to restore the old order of things, the reformer should address himself to bring about a better and happier state of affairs. This does not mean that the past has no lesson for us. The laws of nature, spiritual and material alike, are eternal verities and the past will be a source of inspiration and enlightenment if it is studied as the field of verification of these laws. The study of history should enable us to avoid the mistakes and disappointments of our ancestors by understanding the root-causes of their failure. The past failure lay in the failure of understanding the laws of nature and the discovery of the truth will serve as a warning against the repetition of past errors. The knowledge of the achievements and glories of our ancestors should help us and inspire us with hope for the future, as by the
| 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 |