________________
138 ]
The Path of Arhat: A Religious Democracy
the judgement arising out of the very nature of the object of knowledge."
Is Self Permanent or Transitory?
In the field of metaphysics, there has been serious controversy about the real nature of 'Self'. While Vedantists believe that everything which is found in this universe is 'Brahma', the super self, which is permanent, and the material things which are found have no reality as they are transitory in nature, the Buddhists would say that everything in this universe including the super-self is transitory and constantly changing. These are the two extreme views as they concentrate only on particular aspects to the exclusion of other aspects. The Jainas say that both are relatively correct from the view point through which they see the thing, but both are incorrect in as much as they fail to take the comprehensive view of all the aspects involved. The Jainas would call to aid their doctrine of Syadvada, i. e., Anekāntavāda and would say that from the point of view of substance, self is permanent, but from the point of view of modifications, it is transitory. Since substance and its modes should be taken as an integrated whole in order to comprehend it properly, both the attributes of permanence and transitoriness should be taken into account. Both to the Vedantists as well as to the Buddhists the Jaina seer would say 'Syad asti', i. c., "From one aspect you are right" and applying his 'Anekanta-naya', i. e., looking at the problem from different angles, would come to the above conclusion. Thus the doctrine of relativity, which is the practical application of the theory of multifold aspects (Nayavada), is nothing but the doctrine of metaphysical synthesis. This doctrine has a great value in our day to day individual and social ilfe. But before we touch that aspect, let us take an usual illustration which clarifies the doctrine fully.
Suppose there is a pot made of earth. The earth by which it is made, could be used even for making other types of earthen vessels. Now if the pot which is before us is broken
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
