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JAINA THEORIES OF REALITY AND KNOWLEDGE
The positive and the negative elements of a real are not conceived to be related ab extra. They are, as already observed, mutually integral or organic and, therefore, the method for the obtainment of their integral connectedness is not by forging an external linking of them-for that there is no such external linking will be alluded to under the topic of relations—but by making a proper analysis of the internal structure of things, which exhibit, as the monads of Leibnitz do, a complex or manifold network of forces. The moment the fact that the positive and the negative elements form the two sides of the shield of reality is lost sight of, one goes the way of the Advaitin or Śūnyavādin. For the Advaitin created the positive aspect of the real, or identity, into the sole principle of reality, just as the Śūnyavādin allowed an unrestricted sway of the negative principle on his theorisings, which resulted in the negativistic absolute of the Void. Nor did the Naiyāyika fare better by treating each element as being in a severe isolation from the other. Whatever his other faults, the Jaina has maintained, steadily and firmly, the delicate balance of these two elements in the equilibrium of reality. There is due to his conviction that position and negation, or identity and difference, are not mutually opposed with any "aggressive repugnancy of two things that cannot co-exist without collision” but are compelling complements. Each shows ‘ragged edges' without
vyayadhrauvyayuktam sat, Gunaratna observes: anantadharmatmakasyaivotpādavyayadharmātmakatvam yuktiyuktam ... etc., TRD p. 229. He also gives here an inferential demonstration as well as an explanation of this idea.
