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Jain Logic
59 entities are unified by one common existence running through them all. That things are different numerically and qualitatively from one another is undeniable. But this numerical difference does not conceal their unity in respect of the universal characteristic viz., existence."29 All things, spiritual and material alike, are united by their participation in one common existence, though, they differ from one another as substance, quality and so forth.'30 The Jain concept of universal very much differs from Naiyāyika's conception of universal. In the Jain conception, existence is not excluded and belief in an unchanging principle is totally rejected. “The universal is regarded, by Jains, as also dynamic. But the dynamic constitution does not make away with its unity in spite of variation of the media. The Jain can only affirm that the universal is not an unchanging unity existing as uniform and unaffected by the plurality of its substances."}In Jainism unity is emphasised as the unity of all reals in spite of their infinite variations being not ignored or rejected. This conception of universal clears that the world is not only a world of plurality but it is aslo a unity." It is one universal that the Jain metaphysic gives us. But the oneness is not secured at the secrifice of the many, nor are the many left in unsocial indifference. The Vedāntist immolates the plurality at the altar of unity and the Buddhist fluxist sacrifices the unity to preserve the plurality...... In it (in Jainism) neither the unity nor the plurality is slaughtered, but both are preserved and kept in harmony.''32 3.2.5 Theistic Implication of Samgraha Naya
We have seen that saṁgraha Naya deals with the general properties of an object. In its pure form, it is only concerned with the simple statement 'It is'. "The Jains admit that things are one in their universal aspect and many in their particular aspect."}} The things are infinite and are all different. They are different due to Visesa. But then alongwith the difference, alongwith the Visesa, if we accept the element of universal which is in it also, then it becomes the pure being or 'Sat' from Saṁgraha Naya point of view. We may call this 'Māhā Sāmānya'.
29. S. Mookerjee, 'The Jain Philosophy of Non-Absolutism' (1978) p. 266 30. Samantabhadra, 'Aptamilãnsă'p. 34 31. S. Mookerjee, 'The Jain Philosophy of Non-Absolutism' (1978) p. 268 32. Ibid p. 272 33. Dr. S.Radhakrishnan, Indian Philosophy Vol. I. (1977) p. 177
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