________________
30
Jainism As Metaphilosophy
It may be considered to represent the subjective aspect of the manifold Reality. As has been pointed out: "This manifold nature of jíva is evident in every one of the infinite states (anantabhavas or pariņāmas) as well as in the multiple powers which are attributed to it."13 Since the jiva has the power to comprehend the entire universe which is infinitely complex, its experiential powers indeed must be manifold, or commensurate with the complexity of the experienced universe. This is the implication of the statement: "the difference in the cognised (vişaya) signifies a corresponding difference in the cognition (vikalpa) concerned."14
We want to argue further that the notion of manifoldness is to be understood in a deeper sense still. Though many of the traditional metaphysical problems (raised by philosophers, both in the East and in the West, by classical as well as modern philosophers) can be analysed to indicate the deeper sense of manifoldness of Reality as understood in Jainism, we shall consider the problem of Substance alone in view of its foundational significance.
The basic issues in regard to the problem of Substance are the following: Does only the Substance exist and not the modes? Does the notion of qualities require, as a substratum, the idea of Substance? The questions can be considered as posing the problem of accepting Substance alone as existent and rejecting both modes and qualities.
it
The basic Jaina position is stated in a forthright manner by Umaswami who first defines the notion of existence and then of Substance. In regard to the first he observes: "What there is (existent) is endowed with the triple character, origin, decay and stability (persistence)."15 From the comment that those which originate, persist, and change (disappear) are (also) possessed of the nature of Substance16 is clear that the changing modes as well as the qualitative changes undergone by the Substance are also real. In regard to the second, viz. the definition of Substance, the cryptic aphorism reads: "The Substance possesses qualities and modes.”17 'Quality' is defined in a later aphorism as "that which is found in a Substance."18 Though no definition of mode is given, the commentary on the sūtra defining quality throws some light on it, especially by differentiating the mode from quality by stating as follows:
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
