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The Jaina Philosophy and soul are eternal and cannot be created. You can affirm existence of a thing from one point of view, deny it from another and affirm both existence and non-existence with reference to it at different times. If you should think of affirming both existence and non existence at the same time from the same point of view, you must say that the thing cannot be spoken of similarly. Under certain circumstances the affirmation of existence is not possible, of non-existence and also of both.
"What is meant by these seven modes is that a thing should not be considered as existing everywhere at all times, in all ways, and in the form of everything. It may exist in one place and not in another at one time. It is not meant by these modes that there is no certainty or that we have, to deal with probabilities only as some scholars have taught. Even the great vedantist Sankaracharya has possibly erred when he says that the Jainas are agnostics. All that is implied is that every assertion which is true is true only under certain conditions of substance, space, time etc.
This is the great merit of the Jaina Philosophy, that while other philosophies make absolute assertions, the Jaina looks at things from all standpoints, and adapts itself like a mighty ocean in which the sectarian rivers merge themselves. What is God then? God, in the sense of an extra cosmic personal creator, has no place in the Jaina philosophy. It distinctly denies such creator, as illogical and irrelevant in the general scheme of the universe. But it lays down that there is a subtle essence underlying all substances, conscious as well as unconscious, which becomes an eternal cause of all modifications and is termed God.
The doctrine of the transmigration of soul or the reincarnation is another grand idea of the Jaina philosophy. The companion doctrine of transmigration is the doctrine of Karma. The Sanskrit of the word "Karma, means action 'With what measure you meet
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