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The Jaina Philosophy of Non-Absolutism
presence of pre-non-existence and not with its absence. The absence of the pre-non-existence in the past history of the cause is itself an instance of pre-non-existence and thus if the infinite past series of pre-non-existences be regarded as one whole, the continuity of pre-non-existence in the past, which is the import of the dictum that pre-non-existence is without beginning, is established. The same result is reached even if pre-non-existence be asserted to be identical with the causal substance. The causal substance is without beginning. The issue of endless continuity of pre-non-existence would not arise, since the identity of prenon-existence is maintained with the causal substance only in so far as it is bereft of the effect. And as there is no time in the past when the causal substance is destitute of the absence of effect, the continuity of pre-non-existence in the infinite past is assured. Again as the substance qualified by the absence of the effect ceases to be when it comes to be vested with the effect, which is only a modification of the causal substance, the pre-non-existence quâ the qualified substance also ceases. The endless continuity of the effect would not therefore be possible. It is to be distinctly recognized that there is a vital difference between the causal stuff as qualified by the absence of the effect and the same as qualified by the presence of the effect. The absence of the effect previous to the emergence of the effect is of the nature of pre-non-existence and not numerical difference (itaretar-ābhāva), and the same again subsequent to the effect is of the nature of post-non-existence and not again numerical difference. The objections raised by the Carvaka on the basis of numerical difference are therefore absolutely irrelevant. The pre-non-existence of the effect in the past and its post-nonexistence in future are not jeopardized in any event whether the said pre-non-existence is regarded as identical with the immediate antecedent phase or with the causal substance as one whole.
We now propose to consider another problem raised as a side-issue in this connection. Let it be granted that the Jaina has succeeded in proving that pre-non-existence is continuous throughout the infinite past. But in that case it would not be liable to cessation, as a thing which is without a beginning is of necessity without an end also. Even if exception is made in
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