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Epistemology of Jainas
there are points of observation in a straight line. But, despite these variations of perspective, the rails behave as if they were parallel, and the whole series merely perspective convergence can be explained as the simple optical effects upon differently situated recipients which would be produced by a single pair of really parallel rails.
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The second objection is based on the fact whether or not we always ought to be content with apprehending facts and relations with the qualifying phrase "real for us" or true in this context', we are never thus content. Unless we are conscious of being deceived, every one of our cognitive assertions-the most immediate perception no less than the most reflective judgement claims to transcend the context in which it occurs and to confer upon its objects a status of universal and absolute existence.
The Jaina also believes in relativity, but his conception of relativity is quite different from that of the new objectivist. According to Jainism the nature of a thing is not relative in the sense that it exists in relation to a particular point of vision only. A thing possesses innumerable qualities without depending upon the cognizer. In the case of derivativa (Vibhava) adventitious. qualities also we can only say that they are They are generated by a cause different from the self. But, while they are existing they are as real as the natural ones. The soul and the body constitute one unit in the form of a man. It may depend upon external factors for its birth, but once produced it stands by itself. Its existence does not depend upon the relation with the cognizer. It will exist, without consideration of being looked at from a particular point of view.
At the time of expression we stress upon one point and ignore the others. It does not mean that it exists in relation to the very point of outlook. It exists in relation to the very nature of the reality. For, instance, a thing is external as well as evanescent. The eternity and evanescence do not depend
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