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so:11. While Vedantisin says that in reality nothing exists apart from Brahma, that the phenomenal world is an illusory phantom, that the only reality is noumenon-the Brahina, Jainisin says that both the noumenon and the phenomenon are real, the one cannot be separated from the other. Reality is not in the one, if considered alone and by itself, nor in the other if considered alone and by itself. The one as well as the other is a part of the reality. So in the Jain philosophy, the existence of both spirit and matter is postualted-both of them existing as separate entities so far as both of them exist as entities, they may be classed under one category of existence, the substance--one the inaterial, the other the spiritual. Both of them have their qualities and modifications. But while the Vedantist says that the nodification of a substance is a phenomenon and therefore unreal and the substance itself is the only reality, a Jain says that substance and its modification are inseparable. Though a substance is different from its modification, neither of them can exist without the other. Though gold may be said to be in a sense different from gold ring, the gold ring does not exist apart from gold, nor do you find gold existing separate from some modification or form. When an old form or inodification is destroyed, a new one is produced and in both cases we have the same substarice. This leads us to the Jain theory of the origin of the Universe. Jainism has two ways of looking
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