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ted and that the integrity of truth consists in this very variety of aspects, within the rational unity of an all-comprehensive and ramifying principle." Jainism points out that the claim of different philosophies to represent the truth, the whole truth and nothing but truth is false. Each of them represents a partial truth. For instance, the old conflict between Dualism and Monism of Vedanta is pacified by Jainism saying that God is one from the point of view of Essence, from the view-point of being Perfect, Pure Statehood of All-knowing, All-seeing, All-powerful, All-happy, etc.; but from the point of view of manifestation. He is not only many but infinite. There is nothing vague or indefinite in such conceptions, for they represent a synthesis of conclusions drawn from different stand-points, each conclusion being quite definite and clear in itself.
The same is the case with the laws of Einsteinian relativity. They embody as a part the laws previously deduced by Newton -the latter represent only one aspect of truth. Newton's laws do not hold when we consider natural phenomena on a microscopic or a macroscopic scale.
This establishes the great importance of the Sutra under consideration : "अर्पितानर्पितसिद्धेः " ।
SUTRA 33. स्निग्धरूक्षत्वाद्बन्धः ॥ ३३ ॥
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SNIGDHA-RÜKŞATVÄDBANDHAH [33]
(पुद्गलाना स्निग्धरूक्षत्वाद् बन्धो भवति । ;
The pudgalas unite by virtue of the properties of snigdha and ruksa associated with them.
Also Svetambara granthas we have :--
"बंधपापरिणामे
परिणामे य... "332
दुविहे पण्णत्ते, णिद्धबंधणपरिणामे लुक्खबंधण
331. See Nyaya-karnika, pp. 24-25. 332. Prajnapana-sutra, 13.948.
