ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 313

Persistence and the Distinction between Gu a and Pary yas The Jaina conception of persistence is defined as that which accounts for recognition in the form of the proposition "This is the same. This is consequent on the fact then the essential nature of substance or quality, notwithstanding its mobility, is eternal and unchangeable. [10] Thus the continuously flowing nature of quality does not annihilate the quality itself, which, if admitted, would fail to all our daily commonplace, transaction. Continuance devoid of variability stands in direct antagonism to experience. Hence permanence is not the denial of change, but includes it as its necessary aspect. In the same way, qualities in the absence of modifications are incapable of being of conceived. To distinguish Guna from Pary ya, in the first place, the infinite attributes are ever simultaneously present, but the modifications do not appear simultaneously, but only in succession Secondly, qualities render the judgment of sameness possible, while the judgment This is the not same' is accountable only by making allusion to modifications. Thirdly, Gu as as such are to be interpreted as immutable in contrast to Pary yas which are regarded as mutable. In other words, attributes of a substance are created with the nature of perpetuation, while the originative and decaying designations are accorded to Pary ya.
Classified of Substance: Plurality, Duality and Unity Jainism resolves the whole of the universe of being into two everlasting, uncreated, coexisting, but independent categories of J va and Aj va. The Aj va is further classified into Pudgala matter, Dharma principle of motion, Adharma principle of rest, k sa space and K la time. Hence reality is dualistic as well as pluralistic. But, according to the Jaina, plurality, considered from the point of view of one existence, entails unity also. According to Kundakunda, in spite of the unique characteristics possessed by the different substances, existence has been regarded as an all-comprising characteristic of reality which ends all distinctions. [11] The K rttikey nuprek recognises that all substances are one from the standpoint of substance, while they are distinct and separate from their characteristics differences.12) Samantabhadra also endorses this view by affirming that in view of the conception of one universal existence all are one, but from the point of view of substances distinctions arise. [13]
Padmaprabha Maladh r deva pronounces that Mah satt pervades all the things in their entirety, but it is always associated with Av ntarasatt which pervades only the particular objects. 14) In a similar vein, Amrtcandra speaks of the two types of Satt, namely, Svar paatt and S dra yasatt. The latter is the same as Sm nyasatt. In his Saptabha gitara gi i Vimalad sa 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 Anek nt maka view of reality propounded by the Jaina philosopher. Thus Mah satt will be associated with its opposite, namely, Av ntarasatt. It may again be pointed out that this Mah satt 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 Anek ntic view of reality.
By recognizing both J va 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.
Knowledge of reality and its expression It will be noted here that if the Anek ntic reality is indescribable altogether, any sort of discussion along with the path of liberation will be blocked, as nobody will be able to preach and propound. 18] According to Jainism reality or substance or universe is cognized by, Pram a and Naya. 19) Pram a
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STUDY NOTES version 4.0