Nyayavatara

Author(s): Satyaranjan Banerjee
Publisher: Sanskrit Book Depot P Ltd

Page 11

(xi)
the changing state of the souls and matter. Now the last substance mokşa.
But before examining the nature of mokşa, let us explain some of the fundamental philosophical doctrines associated with it. Let us first take the doctrine of Reality (Sat). The definition of sat as given by Uvāsvāmi is utpāta-vaya-dravya-yuktaṁ sat (it is a permanent reality in the midst of change of appearance and disappearance). This conception of reality is peculiar to Jainism. An existing reality in order to maintain its permanent and continued existence must necessarily undergo change in the form of appearance and disappearance. It seems to us a paradox at the very beginning. But a closer analysis and minute observation will help us to appreciate the significance of this description of reality. For example, let us look at the seed of a plant. When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow. Then the sprouting seed further undergoes change and some portion of it comes out seeking the sunlight and another goes down into the earth. That portion of the sprouting which goes down into the soil will undergo enormous changes into the root system. Similarly, the portion that shoots up into the air and sunlight will also undergo enormous change, of sprouting out in tendrils and leaves finally resulting in branches and stem of the plant all engaged in the task of procuring nourishment with the help of sunlight. At every stage thus we find change, the old leaves being shed off and the new sprouts coming in. This seems to be the general law of Nature. The life of the seed does never die ; it lives even though it is being constantly changed, and this is what is sat. What is true of a plant, is also true with regard to the basic or fundamental things of Nature. In this respect, I believe, Jaina conception of Reality is different from the other Indian philosophies. Some philosophers would only emphasize permanency as the nature of reality, while others would emphasize change alone as the characteristic of reality. The one-sided emphasis either of permanency or change is rejected by Jaina thinkers. They consider this system as anekānta-vāda, a system which clings to a partial aspect of the reality. So they call their own system as anekānta-vāda, that is to say, a system of philosophy which maintains that Reality has multifarious aspects and that a complete comprehension of such a nature must necessarily take into consideration all the different aspects through which reality manifests itself. Hence the Jaina darśana is technically called