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The Jaina world of Non-living
separately from it. Similarly, the absolute non-difference also poses the problem of non-existence of the other in the absence of either of the two because they have the same differentia. 10. Moreover, the logic is self-contradictory. If the reason, given for proving the non-permanence of reality due to non-difference of origination and destruction, is absolutely non-different from proven-ness, it will either prove the other view also or it will have objection to one's own viewpoint like the other's viewpoint. 11. Q. If origination, destruction and permanence are taken as different from the reality, they will have separate existence and there will be nonexistence of reality and the corresponding non-existence of the origination etc. in the absence of their substratum (reality). Thus, there will be no differentia and differential. This relationship is not observed in case of non-existent entities like son of a barren lady, sky-flower and ass's horns.
If the reality and the above three processes are taken as nondifferent, the differentia becomes the differential and it leads to the contradiction with the observations. Hence, the origination etc. could not be the differentia of the reality. A. This is not correct. The Jainas postulate polyviewism with respect to difference and non-difference in this context. The modes and modifiables may be illustrated by the observed fact of a man, with common characteristics of caste, family and colour etc., who holds mutually specific (sometimes seemingly contradictory) relationships like father, son, brother, brother-in-law etc. with respect to different relations. In this case, the particular man does not become different due to the difference of relationship. Similarly, the relationships do not become non-different due to non-difference with respect to his different capacities like becoming father, son. etc. Similarly, the man is non-different in each case with respect to the quality of being human. In the same way, the different modes of the reality due to specific internal and external causes are different with respect to modes and they are non-different with respect to prominence of substantivity. Thus, there is neither nondifference of reality at any time nor non-possibility of differential
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