Central Philosophy of Jainism Anekanta Vada

Author(s): Bimal Krishna Matilal, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad

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Anekānta : A Development From The Vibhajya Method
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the Jaina mythological account of the universe found in Karmagrantha.) And its circumference is measured again, as asamkhyāta 10,000,0002 yojanas. (The latter asaskhyāta number must be a greater number than the former.)
“From the point of view of time, the world does not have an end (i. e. infinite), for it did not cease to exist at any time, neither does it cease to exist (now), nor will it cease to exist at any time, it was, it is and it will be; it is constant, eternal, permanent, imperishable, indestructible, and always existent.
"From the point of view of modifications, the world is infinite (i. e. uncountable in number), for it has limitless modifications of colour, smell, taste and touch, it has limitless modification in the form of configuration, it has limitless forms of being heavy and light, and limitless states of formless modifications (a-guru-laghu-paryāya).
“Therefore, Skandhaka, the world is finite from the point of view of its substance, finite (i. e. measureable) from the point of view of its area, (but) infinite from the point of view of time (duration) and also infinite (uncountable) from the point of view of its modifications."
Afterwards, the same questions were raised with regards to the soul (jiva).
And Mahāvira proceeded to solve them as follows : Bhagavati (p.420).
“There is another question (in your mind), Skandhaka, viz : is the soul finite or infinite ? This can be explained as follows: A soul is, from the point of view of its substance, finite (countable), for it is countable as one. From the point of view of its area, the soul is, again, finite (i. e. has measurable dimension), for it has (according to the Jaina faith) asamkhyāta number of parts, and also occupies an asamkhyāta number of space-points.
“From the point of view of time the soul has no end (i. e. eternal), for it never ceases to exist and it is there always. From the point of view of its modifications the soul is infinite, for it has infinite modifications of knowledge, infinite modifications of direct insight, infinite modifications of character, infinite modifications of formless quality (a-guru-laghu-paryāya). It has no end. Thus, a soul is finite in number from the point of view of its substance, it is finite (measureable) also from the point of view of its area, but it is infinite (continuous) from the point of view