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conception of one universal existence all are one, but from the point of view of substances distinctions arise.13
राप
Padmaprabha Maladhārīdeva pronounces that Mahāsattä pervades all the things in their entirety, but it is always associated with Aväntarasatta which pervades only the particular objects.14 In a similar vein, Amrtcandra speaks of the two types of Satta, namely, Svarupasatta and Sadryasatta. The latter is the same as Samanyasatta. In his Saptabhangitarangini Vimaladasa discusses the problem of unity and plurality of existence in detail, and concludes that both the postulation of existential identity and the articulation of differences from the standpoint of different substances are logically necessary and justifiable. 15 Thus Jainism gives credence to the recognition of existential oneness but not exclusively, since it is always bound up with plurality. This is quite consistent with the Anekāntāmaka view of reality propounded by the Jaina philosopher. Thus Mahāsatta will be associated with its opposite, namely, Avantarasatta. It may again be pointed out that this Mahāsatta is not an independent something as may be conceived, but is invariably accompanied by its opposite.16 Kundakunda holds the nature of existence as one, immanent in the totality of substances constituting the universe, comprehending and summarizing the universe, having infinite modifications, indicative of the triple characteristics of origination, destruction, and persistence and in the last as associated with the characteristics opposite to those mentioned above.17 Hence unity, duality, and plurality-all are inseparably and inevitably involved in the structure of reality. This is the Anekāntic view of reality.
13 Aptamimāmsā; 34
14 Niyamasāra, Comm. Padmaprabha Maladhārīdeva; 34; Sri Kundakunda, Kahana Digambara Jaina Tirtha Suraksa Trust, Jaipur.
15 Saptabhamgitaramgiņi, P. 78; Rajacandra Asrama, Agas
16 Pamcadhyāyi; 1, 15 Malika Granthaprakasa Karyalaya, Indore
17 Pamcästikäya; 8
By recognizing both Jiva and Pudgala as substances Jainism steers clear of the two extremes of materialism and idealism, which are radically opposed to each other. Materialism considers the universe as rooted in matter while idealism imagines the mind or spirit to be fundamental and primary. The former lays stress on the recognition of the reality of matter and considers the mind to be an incident or accompaniment; the latter affirms that mind or spirit is to be reckoned as real and matter just an appearance. But according to Jainism, both matter and spirit are equally true.
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