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102
Jaina Perspective in Philosophy and Religion
Kevalin, which is higher than thought, we are led to monism absolute and unlimited?. Theory of Causation
Following the doctrine of identity between the cause and the effect, Ācārya Kunda-kunda maintains (consistent with Jaina Metaphysics ) that the Cetana cause can produce non-cetana effects. Strangely enough the Advaita-Vedanta which maintains the Brahman to be the ultimate cause of all reality also maintains the non-difference in cause and effect. However in Jainism while the spirit and the matter seem to be opposed to each other they do not seem to be opposed to the unity which is a synthesis of opposites. Again, each portion of matter may be conceived as like a garden full of plants, or like a pond full of fishes. There is nothing fallow, nothing sterile, nothing dead in the universe3. Considered from this point of view Jainism comes very near to Vedanta. Conclusion
The different categories, thus viewed as functional variations of one principle, are no longer in a position of antagonism or indifferent isolation. It seems legitimate to conclude that the universe is one existence which manifest itself, as substance as it unifies the modes and attributes. It is one universe that the Jaina metaphysics gives us5. All is one because all exists. So we find in the Sthanāngasūtra such utterance as 'Ege Aya; Ege loe', 'One Universe, One soul?. But unfortunately the Jaina Metaphysics was
1. Radhakrishnan, S. : Indian Philosophy, Vol. I, p. 340. 2. Introduction to Samaya-saya of Kunda-kunda, p. CLVII. 3. Radhakrishnan, S. : Indian Philosophy, Vol. I, p. 334. 4. Aşa-sahasrī, p. 113. 5. Mookerjee, S. : The Jaina Philosophy of Non-absolutism,
pp. 301-302. 6. Tattvartha-sūtra-bhāșya, 1. 35. 7. Sthapaiga-sútra, 1. 1, 1. 4.
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