Samayasara

SR No.: 006530
Original Sutra Author: Kundkundacharya
Author: Jethalal S Zaveri
Publisher: Jain Vishva Bharati
Publication Year: 2009
Total Pages: 336
Language: English
Classification: Book_English, Philosophy, Agam, & Canon
File Size: 15 MB

Page 87

Chapter - 3
Samuyasāra
we have to work in dealing with the worldly state of existence as ultimately valid in their application to all its states-worldly as well as emancipated-is not the right way to find the truth. Since our knowledge of the structure of the system of Reality as a whole, is so imperfect, our insight into the structure of its constituents is also limited. Hence, even within the limits of their applicability the special concepts of our various sciences are not totally free from internal contradiction. Thus we are sure to come to absurd results, if we try to interpret psycho-physical relations in terms of the concepts used in physics or physiology.
It is a fact that if our insight into any part of the whole and its connection with other parts is self-consistent, it does convey genuine, though imperfect, knowledge of the whole. In a systematic unity the whole can exist in its parts and the parts cannot exist except as the whole expresses itself through them. Thus Reality cannot exist apart from its aspects. And though no aspect is the whole of Reality, in none of them it fails to manifest itself as a whole.
The aspects or “points of view”, though all true, need not be all equally true i.e., the whole need not be equally present in all. Thus, in a living organism, every organ need not manifest the soul with equal fullness. Indeed, it manifests itself with infinitely greater fullness and clearness in the working of the conscious mind than in even the vital processes of the physical body. That is, we can say our mental and emotional existence expresses the fundamental character of the soul much more fully than physical one.
This picture of Reality as capable of manifesting degrees of truth shows that there can be only one perfect and complete wholethe whole of Reality itself. The subordinate aspects or appearance can never depict whole truth in themselves. This is as much to say that every appearance must involve some element of truth as well as contradiction for our philosophical analysis. They are contradictory not because they are appearances but only if they are believed and declared as whole. The conclusion of the whole matter is, that because no single aspect is totally true, it would be wrong to declare that every aspect of Reality is completely true and real in its isolation. Thus truth is free from all absolutism. Therefore neither absolute monism nor absolute pluralism is free from fallacy..
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