Indian Culture and Jainism

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

Page 18

incontrovertible. The wordly human beings have identified themselves with the non-essential modifications (Vibhāva Paryāyas) from beginningless past. Kundakunda, therefore, draws our attention to the essential modifications (Svabhāva Paryāyas) of self. He advises us to relinquish the working of Vibhāva Paryāyas after turning to Svabhāva Paryāyas of self. No doubt we are in the empirical form of existence from beginningless past, but his theory of Svabhāva Paryāya reminds us of our spiritual magnificence and glory. The doctrine of Svabhāva Paryāya does not assert that the self is at present perfect but simply affirms that the self ought to attain the height illumined by it. It has the force of 'ought' and not of 'is', but the force is valid for empirical selves having Vibhāva-Paryāyas. Kundakunda regards the attainment of Svabhāva Parvāva as the attainment of knowledge-consciousness (Iñāna Cetanā) which is the full-fledged and legitmate manifestation of consciousness32. The Arhat or Siddha state is the state of knowledge-consciousness, the state of omniscience and bliss". 3. Theory of Metaphysico-axiological Anekānta along with the Doctrine
of Naya - (view-point)
Metaphysical Anekānta : It is incontrovertible that metaphysics deals with the problem of reality or substance. For Jaina thinkers, reality is constituted of apparent contradictions. So its one dimensional exposition is not possible. It is an inalienable complex of permanence and change, existence and non-existence, oneness and manyness, universality and particularity etc.
Because of this complexity, reality or substance is styled 'Anekāntic'. It is thus multi-dimensional possessing antagonistic dimensions of permanence and change, one and many etc. These antagonistic dimensions are infinite in number, of which we know only a few of them. Thus the Jaina philosopher differs from all absolutists in their approach to the unfoldment of the inner nature of reality. The Jaina advocates change to be as much ontologically real as permanance. Being implies becoming and vice versa. It may be said "if the Upanişadic thinkers found the immutable reality behind the world of phenomena and plurality, and the Buddha denounced everything as fleeting, Mahavira found no contradiction between permanence and change, and was free from all absolutism." While discussing the nature of substance we have
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