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The Jaina world of Non-living
character in all realities except itself. It is a non-extensive atomic reality. It has two varieties - apparent and absolute.
G.R. Jaina calls the first two of these as mysterious physical principles having a different meaning for them in comparision to their traditional meaning of duties or their being attributes of soul as in other systems. They are realities as they have attributes like mattergy etc. A similar inferencial syllogism proves the space also as a reality (Cārvākas do not admit it). The probans here has neither the flaw of subjective nonexistence nor the flaw of characteristical non-existence. 11. The variety of non-living reality has been subject to not only philcsophical speculation as in these aphorisms from the early days, but it has also been extensively subject to scientific studies during the last few centuries because of their objective experimental nature. It will be interesting to correlate the ancient postulates with the current one. G. R. Jaina has pointed out that science and religion - both claim to be in the pursuit of truth. However, he refers to Einstein as indicating that the scientist can know the truth but not the absolute truth. The scientific truths are relative and not absolute. He points out that there is a great contrast between the never-changing laws of nature postulated by the omniscients and the ever-changing theories and concepts of modern science. The religious concepts cover both - physical and spiritual worlds. Could it be said convincingly that both of these could be called never-changing ? It may be comparitively better in the spritual sphere but they had their days in physical sphere. Moreover, the absoluteness of concepts can not be justified by those whose basic tenet is relativism. On this basis, a histrorical perspective should be taken to justify, modify or even substitute the older concepts in view of the newer and newer phenomena observed. This will sanction scientificity to the religion which is the demand of the day. 12. Pancāstikāya points out that the reality of medium of motion is non-material by nature and does not have qualities of touch, taste, smell, colour, sound or contact. It is an absoulute, eternal and continuous medium pervading the whole occupied universe. It is absolutely nonatomic but for purposes of practical convenience, it is assumed to be
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