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AN EPITOME OF JAINISM.
Every thing exists in rela
in tion to and distinction from something else,
partial and dogmatic view of the reality as it overlooks one important truth viz., the world is a system of interrelated parts in which nothing is so self-identical, self-complete as we suppose the jar to be. Every thing which is, exists only in relation to and distinction from something else. The jar exists
there, not alone as a self-complete reality but on exists in relation to and distinction from what
is not-jar. In fact, the existence of the jar as a self-complete unity is possible only because it differentiates from what is not-jar. If, on the other hand, it looses its distinction and merges in the rest that is not.jar, then how can it present its own self-subsisting and identical character. We may, therefore, well state that because it keeps itself in distinction from what is not-jar, and yet bears at the same time essential relation to it as the principle of mutual reciprocity postulates that it can lead a life of self-completeness, self-identity. But this self-completeness cannot obviously be absolute in character simply for the reason that it has to depend for its existence upon other things from which it rigidly distinguishes itself and yet stands
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