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82 Anekantavāda and Syādväda
Human reason has discovered...will discover still more...But this does not mean that nature is the creation of our mind or cf an abstract mind, i.e. of Ward's God.''3
It should not be assumed that all realist views are acceptable to Jains.
The materialists and the Jains both agree in accepting the objective realism as well as the sensible qualities of matter, "Matter is a philosophical category designating the objective reality which is given to man by his sensations, and which is copied, photographed and reflected by our sensations, while existing independently of them." This definition of matter given by the materialists comes very close to the Jain definition of pudgala viz., 'pudgala is that which possesses in itself the qualities of touch, taste, colour and odour. Even though the Jain philosophy denies the possibility of direct perception of the ultimate atom (paramānu) of matter through sensory means, it accepts the quality of 'murtatva' being objectively existent even in paramánus. Also both recognise matter as an objective reality. In the words of Lenin "the sole property of matter with whose recognition philosophical materials is bound up is the property of being an objective reality, existing outside our mind.”
The fundamental difference between the two views is regarding the ultimate reality of consciousness. According to the Jain view, physical order of existence (ajiva) and psychical order of existence (jīva) are entirely different substances. Consciousness is the characteristic of sīva (psyche), and, therefore, ujiva is devoid of consciousness. Only jīva is capable of a cognitive experience. Besides, passions, emotions, sensation of pleasure or pain, memory, experience, etc., are various manifestations of consciousness alone. Matter is devoid of consciousness and is therefore ajīva. Mutual transformation within the two orders of existence is, according to Jains, absolutely impossible. Matter, being entirely devoid of consciousness cannot under any conditions, be trasformed into jiva. The Greek atomists believed that psychical order was created and composed of certain types of atoms (spherical, dynamic and smooth). Dialetical materialism does not accept the separate existence of psychical order at all. According to it, the entire existence is transformation of matter. The scientists' views are divided on the subject. Some of them accept the independent existence of two orders, while some of them agree with the views of the dialetical materialism. 3. Materialism and Empirio-criticism, pp. 184-85
| 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 |