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ETHICAL DOCTRINES IN JAINISM
contributed by thought or the understanding. But the Jaina does not accept this view and argues that the universal and the particular are given together in experience. In the words of Prof. SATKARI MOOKERJEE, "experience furnishes unanalysed data with the universal and the parti." cular rolled into one. Reflection only distinguishes the two elements, and this has been misconstrued to be the original contribution of thought?” It is in this extensive meaning that the term "experience should be taken whenever used in the later course of our discussion.
DEFINITION OF SUBSTANCE: In consonance with the perspective adopted by the Jainas in their metaphysical speculation, substance is that which exists or that which is characterised by simultaneous origination, destruction and persistence, or that which is the substratum of attributes and modes. At the outset these definitions of substance may sound as absolutely different from one another, but it may be noted that every one of these difinitions is inclusive of the rest, since existence implies change and permanence from the view point of experience. Permanence signifies persistence of substance along with attributes, and change refers to fluctuating modes along with the emergence of the new modes and the disappearance of the old ones at one and the same time. To illustrate, gold as a substance exists with its modifications and qualities. Now after making an ornament, gold as a substance is existent along with its attributes and what changes is the mode. Thus existence which is inseparably bound up with substance (gold) accompanied by its attributes and modes necessitates the production of a new form, the cessation of the old one, and continuation of gold as such simultaneously. In other words, substance, as inherently and essentially associated with endless qualities and modifications, is out and out inconceivable without at the same time implying existence which in turn is endowed with the trio of simultaneous origination, destruction and persistence. The denial of the different aspects of the Jaina view of substance will lead us either to the Buddhist philosophy of universal change which disregards the underlying permanent being, or to the Vedantic monism which declares the accompanying change as appearance or illusory. Thus “the Jaina conception of reality avoids the Scylla of
1 Jaina Philosophy of Non-absolutism. p. 3. 2 Paricd. 10.; Prava. II. 3-4.; Tasti. V. 29, 30, 38. 3 Pafică. comm. Ampta. 10. 4 Ibid.
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