Jaina Gazette 1914

SR No.: 034888
Original Sutra Author: N/A
Author: J L Jaini, Ajitprasad
Publisher: Jaina Gazettee Office
Publication Year: 1914
Total Pages: 332
Language: English
Classification: Book_English
File Size: 21 MB

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JAINA GAZETTE. (Aug. & Sept. this kind of logic, so much the better for the faith of early days. And so far from acknowledging it to be “obviously true," I should agree with most of the plain man' type that I have met that nothing can be more obviously false. And the 'plain man' would not dream of arguing, that because his system of thinking compelled him to regard an organism as a reality rather than a phantom, therefore, he was compelled to make an addition sam amounting to two, of the content of the whole plus the whole. He would rather say the one whole includes its component elements and thus remains one. Even in such a whole as a wall, if it is to be true to the notion of a good wall, the whole re-acts on thie parts, in the sense of determining what shall be the nature of the parts and that an identity of quality and co-operative function runs through them. The principle of the whole is present in each of the parts. This is. even more manifest in a whole of differentiated parts, like a work of art or an organism, where the co-operating nature and single parpose exhibit the identity in and through the different members which constitute the whole ; and is still more obvious in a spiritual wbolea living mind, whose members are so intimately related that one finds even the organic relation an inadequate conception.
And surely one has only to state that the matter or content: has to be re-acted upon or transfigured ere it can enter into the constitution of such a whole, to render the relation part to wholo inescapable. Reinove a limb from a living organism and it is no longer a limb, in the essential meaning of an organ capable of functioning in its distinctive way. One can distinguish the parts within a whole, but to separate a part from a whole, in other words, cancel its relation to the whole, is to forthwith deprive it of its claim to or attribute of partness. It no longer contributes to the wholeness, and the whole is not the saine whole after it has been removed, but one of smaller magnitude and contracted efficiency. Even your bag of marbles, from whish you have removed part of its content, is 1sot the identioal whole that it was before the
reduction : and the marble you bavo removed, though still a Shree Sudharmaswami Gyanbhandar-Umara, Surat