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5
ONTOLOGY
and in accordance with the fundamental and essential constitution of the objects themselves, difference is stressed. It is difference that lends significance to identity.'
996
It is evident from the above that even to identify an object understanding its distinctive features is essential. In a sense no doubt the substance and its attributes are identical, but they are not completely so; it is because of this that we are able to meaningfully refer to the distinction between a substance and its attributes. The import of all this is that difference rather than identity is considered important in the metaphysical system of Dvaita.
A review of the different types of metaphysical theories has impressed on us the fact that Reality is sought to be identified or equated with either pure unity or uncompromising diversity. In case the extreme views are not adopted the reason for the same is to be found in the system considering either of the concepts (unity or diversity) as more significant in describing Reality.
Jainism is against taking up such definite positions, and the reason is as simple as it is revealing. It is simple since there is no mincing of matters and no abstraction is indulged in. It is revealing because the common man and the philosopher will find in it an echo of their voice. Reality is so complex that it is difficult to precisely indicate its nature, maintains the Jaina philosopher. If so, to emphatically maintain that Reality must be construed in a specific way, precluding all the other approaches to it is making simple that which is complex. The complex nature of the Real cannot be revealed fully by simple propositions - propositions formulated by different schools and claimed as the only valid ones. The man in the street and the philosopher concede that Reality is complex. Whereas the former is so desperate that he gives up the task of philosophizing about Reality, the latter is so bold as to suggest definitive solutions to unravel the metaphysical problem. The Jaina philosopher proves to be the exception inasmuch as he suggests that identity, permanence and change are all true and real.
It is suggested by a scholar that "productivity and destructibility constitute the two aspects of change and may, therefore, be together characterized as the dynamic aspect of reality, the static aspect
6 R. Nagaraja Sarma, Reign of Religion in Indian Philosophy, p. 239
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