Tulsi Prajna 2002 10

SR No.: 524613
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2002
Total Pages: 138
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 132

Moreover, the concept of modification also provides concrete ground to the theory of relativity. Unless we accept that one reality undergoes many changes relativity can not work. In modern science, the Theory of Relativity has been formulated on the base of the speed of light which is constant or rather absolute. In this reference, the question raised by some scholars is, if everything, which is empirical, is relative then what is absolute according to the Jain view? Without absolute nothing can be relative. So far as the concept of mode is concerned it appears from scriptures that substance is an absolute reality. It is the constancy of substance on the basis of which relativity of modes can be justifiable weather they are successive or simultaneous.
Similarly, the individuality of any object can be maintained only on account of modification. It is in the sense that modification does not mean only mode but qualities also. Special quality of an object alone fixes the identity of the object. For example, consciousness is the only quality by which a sentient is known as sentient. If we overlook the quality there would be no difference between the sentient and insentient elements as Acharya Akalanka has remarked in the context of Non-absolutism:
'Except consciousness in all other regards, the soul can be identical with the non-soul.”20
So does the Vedanta system. Overlooking all the differences it sees oneness of the whole world of being. So far as Jain view is concerned it believes in oneness of the world – but at the same time it emphasizes the individuality or difference of the entity constituting the world. Bhagavati Sūtras and Paņnavaņa deal with such differences pertaining to the living and non-living entities. How one atom and the living being differ from the another of the same category, of being similar in many respect, has been shown in them with the help of higher mathematics technically known as chatthānavadiya (sixfold gradation). 22
One more astonishing factor referred to in Nayachakra is this that apart from the mode Agarulagha there is one quality also named Agurulaghu in each substance. It is only the quality which helps substance to maintain its identity in the eternal flow of time. Due to this attribute animate always remains animate and inanimate always remains inanimate. Otherwise nothing could stay in its nature. Thus, the attribute Agurulaghu plays an important role to reserve the nature of basic elements.
Looking at the discussion of mode cultivated in the Jain canonical and the philosophical texts it appears that sharp and scientific vision is necessary to penetrate into the deeper levels of the concept.
TAHT YFIT 3Tool -- feytor, 2002 C
129