First Principal of the Jaina Philosophy

Author(s): Hirachand Liladhar Zaveri
Publisher: Jaina Vividh Sahitya Shastramala

Page 58

THE JAIN PHILOSOPHY
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These points will be seen in the following examples: a man's having been Lord of Paradise in his previous life is of no use to him in his present life. In the same way if, owing to certain causes (karmas) latent in a man, he will in his future life be born with a body as strong as that of Hercules, still he cannot enjoy the benefit of that body now. The fact that a beggar is called a king does not make him a king. The image of a king does not perform the duties of a king, and the king was not king when heir to the throne.
The fallacy in this riju-sutra case arises when one absolutely denies the reality of substance; for example, when one only believes in the modifications that. perish every moment (paryayas), denying the substance (dravya) which is the basis of the modifications, as in Buddhist philosophy.
5. The 'verbal' (sabda) standpoint is that mode of comprehending a thing by which one recognizes the use of a word in its conventional sense, while the etymological sense may be quite different. This mode maintains that the synonyms all mean one and the same thing. For example, jar, pot; or again, behaviour, conduct, demeanour; or again, chief, leader, head; or again, globe, orb, sphere; or again, cloister, convent, monastery.