Jaina World of Non Living

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 71

The Jaina world of Non-living
Q. There is no designation of reality before its connection with realityness. But the reality does exist there. Hence, the realityness exists (inferentially) and it can not be denied. A. This is not correct. An existent can not become non-existent. The reality is not self-existent. It could exist only due to its relationship with existence-ness. This is not existing. If one agrees relationship between non-existing entities, it could lead to relationship of horns with the ass. However, the realityness is a pervasive entity. If it combines with attributes and actions of different natures, it could also combine with ass's horns etc. However, this is not desirable. If the realityness combines in the form of realityness itself, the combination has no value as it is realityness even before the combination. Hence, the reality is self-existent and self-proved. Q. (The Nyaya school has an argument here). It is only the reality with which the realityness gets connected inherently. Hence, there can be no inherent relationship between it and other entities like attributes, actions or ass's horns. It is the reality which is the inherent cause of realityness, no others. A. This is not correct. The reality is itself unproved. If there had been any reality self-proved independent of realityness, it could have been designated as inherent cause. But it is not so. Hence it cannot be the inherent cause because of its non-self-proved character.
If it could be inherent cause despite non-self-proved character, why it could not be the case with ass's horns etc. ? Q. The ass's horns etc. are non-existent, therefore, they could not be inherent cause. A. The realityness is also non-existent, how it could be inherent cause of the reality ?
Moreover, the above fact leads to prove the reality as the realityness itself. As the reality (and not attributes and actions) is the inherent cause of realityness, it means its inherence in reality only and not in attributes or actions etc. This leads to a conclusion that the reality is itself realityness. This is the inner entity which is beginninglessly
66