Vaishali Institute Research Bulletin 6

SR No.: 522605
Original Sutra Author: N/A
Author: L C Jain
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1988
Total Pages: 312
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 5 MB

Page 311

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Vaishali Institute Research Bulletin No. 6
no reason for the infinite series as difference is not absolute. The modes are identical with the substance only so far as the substance is focussed in the modes.
The modes are not absoultely different from the substance, as in that case the modes would not belong to the substance. The mode is a mode of the substance because the identity of substance is focussed in it and not admitted. To make an example, clay is transformed into a jar, and so the former is regarded as the cause of the latter. The jar is different from the clay no doubt, but the jar could not be jar unless it were the same substance as clay. So difference and identity both, being inseparable moments in the relation, a mode is identical with the substance, may have the same predicates with the substance and as different from the substance may each of them behave as an idependent reality and as such may have triple characteristic. The reduction of the triple character is also a matter of point of view. The mode and the substance may be viewed as identical and also as different as they are both in one. Thus the consequences, alleged to be inevitable, are not inevitable, as they are based upon exclusive identity and exclusive difference. But the identity is not exclusive of difference and vice versa, as both are the attested traits of reality. A mode and a substance are different because one is not independent of the other. If identity is to be asserted on the evidence of experience, difference also should equally be asserted on the strength of the same evidence. The compartemental way of looking at things leads to the affirmation of one and to the negation of the other, since it concentrates on one and ignores the other. The besetting sin of Philosophy has been the habit to put the telescope upon the blind eye and then to deduce that the other aspect is not real. The Jaina Philosophy voices the necessity of using both the eyes of seeing the obverse and reverse of the coin of reality.".
The above discussion reveals that the nature of Reality as conceived in Jaina Philosophy is that it characterized by the triple factors--origination, destruction and permanence.
1. The Jaina Philosophy of Non-Absolution, pp. 74-76.
Dr. Satkari Mukherjee. 2. “Ut pādvyayadhrauvyayuktaṁ Sat”, Ts., V. 29.