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REALITY AND KNOWELDGE to be a cause, to be a permanent subject of states, to be the same to-day as yesterday, to be identical inspite of its varying activities-these are the Jaina conceptions of reality. Mere becoming is as much an abstraction as mere being. In short, being and becoming are complements of the full notion of a reality. Two Standpoints
Jainism has two ways of looking at things—one called the Dravyärthika Naya and the other the Paryāyārthika Naya. The production of a gold ring is the production of something not previously existing (at least not as a ring) if we think of it from the latter point of view i. e, as a Paryāya or modification; while it is not the production of something not previously exsting, when we look at it from the former point of view i. e. as a Dravya or substance. So the Universe looked upon as a totality is eternal; when looked upon in its several parts and modifications there is in it creation and destruction every moment. Jaina Method of Analysis and Synthesis
The Jaina process of acquiring knowledge may be described as follows : First, there is the indefinite cognition as an isolated object or idea; it is the state of the mind prior to analysis, that condition of things to which analysis is to be applied. This is what is really meant by unity or identity of the universe with the real which many philosophers proclaim. It makes no difference whether this unity or identity finds its home in a sensuous object or a subjective idea, the process is the same. Next comes analysis--the dissolving, separating, or differencing of the parts, elements, properties, or aspects. Last comes the synthesis, which is putting together the primitive indefinite cognition-synthesis—with the subsequent analysis; so that the primitive cognition shall not be a complete annihilation or disappearance by the condensation of all differences, and so that, on the other hand, the analysis shall not be an absolute diffusiveness, isolation or abstraction, destructive of all unity, which is not the primitive unity but the relational unity of a
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