Introduction to Jainsim

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

Page 79

JAINISM
71 is a common way of putting the deeper theory of time and space being the essential ‘foims' of every perception. They are two invariable agents in our determinations of objects. Every mode of looking at a thing must take into account these factors. If you introduce the slightest variation in any one of these two, the whole view is changed.
The other two variants are you and a "The recognition of Dravya or matter as being an eternal coefficient in the products of our existence and knowledge, solves certain obvious difficulties. Idcalism is nursed by every school that neglects the essential relation of matter to knowledge, without which, everything becomes a 'fiction' or a mere flatus vocis. By postulating matter as an original ingrediant in knowledge, the endless webs of idealists are relegated to the realms of shadows and phantoms. The last factor is cqually necessary for an adequate explanation of the universe. Matter without a or property is an unfounded abstraction. In this abstraction, indeed, it would be sufficient to crcate some indefinite and hazy counterparts corresponding to our ideal universe. But how to explain the variety in material cxperience and actual knowledge? That is done by attributing ccrtain properties to certain Matter.
These four factors of knowledge necessarily Icad to changes in our conceptions of things corresponding to changes in the factors themsclves. In substance, this is what Syadvad tcaches. The varicty of standpoints recognised by this school is somctincs compelled to yield scepticism in knowledge. But, as Dr. Bhandarkar points out, this objection is groundless. One of the scvcn modes of predication expounded by the A i is positively intended to oppose scepticism. The watrica radis are always severely dealt with as being inconsistent with themselves. To call a thing "unknowable' is 10 affirm some knowledge about