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A SOURCE-BOOK IN JAINA PHILOSOPHY
difference cannot also be considered as separate and independent realities. They imply each other. Therefore, it would be apter to say, a thing is characterised by the performance and change, identity and difference. These are categories of judgement. It has, therefore, been said that reality is similar in a particular context kathañcit, is dis-similar from another point of view, it is describable from a still different context and indescribable from another point of view. It is real and also not-real considered from different contexts. 1 A thing has all these chasacteristics inherent in it. A thing is permanent and changing, general and particular, similar and different, one and the many and eternal and non-eternal. Aristotle expressed a similar view. A thing is characterised both by generality and particularity. It cannot be comprehended without the categories of generality and particularity, and nothing can exist without the categories of generality and particularity.2
Jaina thought has tried to comperhend the essence of a thing in its complex and comprehensive form. This view is, in a way, the expression of the anekānta point of view. It is possible to predicate contradictory attributes to a thing at the same time on the basis of the point of view (naya) and the contextual reference (nikşepa). This is the approach of the Bhedabhedavāda, (the theory of identity and difference). The prediction of the attribute of identity and difference at the same time does not nullify the comprehension of the nature of a thing, but it gives a clearer and synthetic picture of the object. Substanes is characterised by permanence and the modes by mutations and change. Substance and modifications are not different. It is the substance that undergoes modifications. They imply each other. DRAVYA (SUBSTANCE)
Jainism has presented the six-fold substances. They are: (1) Jīva (living substance or soul), (2) Pudgala (non-living matter), (3) Dharma (principle responsible for the motion in the world), (4) Adharma (principle of rest), (5) Ākāśa (space) and (6) Kāla (time).
1 Anyayogavyavacchedadvātrimśikā-25.
"Syännäsi nityaṁ sadṛśam virūpaṁ
Vācyam na vacyam sadasattadeva".
2 A Critical History of Greek Philosophy-W. T. Stace.
3 Dr. Mohanlal Mehta : Jainadharma aur Darśana.
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