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JAINA PHILOSOPHY : AN INTRODUCTION
not new, we mean that the essence is the same. That which exists can never be absolutely non-existent and that which does not exist at all can never come into existence. An existent object cannot be destroyed and a non-existent object cannot be originated. Hence, from one point of view, the effect does not exist in the cause. It is a new outcome. From another point of view, it can be maintained that the effect exists in the cause. Both these stand-points are right so far as they are not absolute. We cannot define the theory of causation in an exclusive manner. Unless it is accepted in the form of 'Sadasatkāryavāda', it is not possible to have a true picture of reality.
Thus, the so-called opposites such as existence and nonexistence, permanence and non-permanence, identity and difference, oneness and maniness etc. can be attributed to an object from various points of view. These opposites should not be taken to be absolutely heterogeneous. They can remain in the same object without contradicting each other. Besides, the object requires these opposites to depict its complete and real picture. In the absence of these opposites, the existence of an object is impossible. When we say that an object exists, we only mean by this statement that in a certain respect it exists. When we make the statement that an object does not exist, we only mean that from a particular point of view, it does not exist. We cannot say that it absolutely exists or it does not exist absolutely. As it is remarked : 'Everything exists in its own individuality and does not exist in the individuality of another. Were it not so, everything would be alike existent, and thus, there would possibly be no individuality at all." Anekānta, Anekāntavāda and Syädvāda :
According to Jainism, a particular object can be viewed from different points of view. It can be existent, non-existent,
1. Sarvamasti svarūpena pararūpena násti ca.
Anvatha sarvasttvam svát svarūpas yapyasambhavah.
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