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INTRODUCTION TO JAINISM
regarded in Jainism as a (living) substance, i.e. something that has qualities. Examples of qualities are knowledge, energy, compassion, happiness. The uncountable number of qualities may increase or decrease, but they are always present in many (theoretically, an infinite number of possible modes. As a logical consequence of the anekānta doctrine discussed in chapter 3 – the fundamental proposition of the Jains that truth shows itself in many different facets to the observer as long as he can not see them in their unity at the same momento (i.e. when he has reached omniscience) – many properties which seemingly exclude each other can exist at the same time. Because of the complexity of the multifaceted aspects, qualities like "singularity and multiplicity," or "eternal and evanescent,” exist at the same time. In this way all the different kinds and varieties of roses, despite their distinct features, have their innate and relatively everlasting “roseness” in common. Therefore they can together be classified as the rose family (Rosaceae). If we look at nature in the context of the scientifically accepted biological system of classification, we can ascend along a hierarchical line within the system of classification, and explain by means of the anekānta doctrine why the rose family can be classified together with the buttercup family (Ranunculaceae) in one order (the Rosales), etc. All living beings or groups of living beings have on their own level of classification a fundamental characteristic due the group's qualities and their modes.
This of course applies not only to the physical appearance of all creatures, but also to their inner, psychological, mental and spiritual characteristics, and to what a living being feels itself attracted to.
Thus an explanation of the multiformity of nature – both around us and within us – fits within the framework of Jain philosophical thinking. Therefore Jains have no need of a creative god who performs "miracles” to create all life-forms. All beings are nothing but forms of manifestation in which nature presents herself to our eyes and consciousness.
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