Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 77

JAINISM only an implication. If the many are to the front, the one is not ignored but referred to only as secondary. The truth is neither in the one nor in the many; but it lies in the, the one in the many or the many of the one. Every individual implies an idea; and cvery idea prc-supposes the individuals. Existence as well as knowledge are governed by this relativity. Being possessed of the 5, 9 or the quality of existence, all things are one. So again, looking at the Paryayas or modifications, or again considering the differences due to material, place, time and quality (504, 922, 95779, ara), it is manifest that cverything is different from cverything cise. Transferring the same idea to modern philosply, the subject is the origin of all knowledge, because, he is the one in the many and thus he it is that makes the many possiblc. Exactly the same applies to the objects that give the subject all its contents. The subject differs from the objects by his rationality and the objects are different from the subject by thcir Sarswaroop or the quality of beind. This is not tenable since also the subject is charecterised by the Saiswaroop. The difference would deprive both the knower and the known of their rcality, If the known is without Satta, the known would bc non-existent. If the known arc Asat, the knower who is constituted by thc known would also become Asal. So in reality or TFT, there is no disparity between the subject and the objcct. The difference is only asfaq i. e. here, from the standpoint of rationality residing in thc onc and the materiality residing in the many.
This will make clcar 10 a certain extent what the cssence of the Anckant doctrine is. But the usual formula by which this doctrinc is known to thc world is a littlc dry and hence it is understood by very few men. The usual formula is framed in ilc form of Sutras, a form which Indian scholars were very fond