Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
seose but without qualification, must be substance."23 We have seen that Jains too, identified the notion of existence with that of substance. but they add also it is" or "it exists" means only that it is endowed with the triple character of origin, destruction and continuity.
This definition of substance of the Jains seems to be very much similar to the definition of energy and matter of modern science, A.N. Whitehead pointed out that the doctrine of energy has to do with the notion of qualitative permanence underlying change.34 T. A. Colding states that, "energy is imperishable and immortal and therefore, wherever and whenever energy seems to vanish in performing certain mechanical or other work, it merely undergoes transformation and re-appears in a new form but the total quantity of energy still abides."96 Similar idea is expressed by Dr. J. W. Mellor. He maintains that "In all changes of a corporeal nature the total quantity of matter remains the same, being neither created nor destroyed... The law of persistance of weight or the so-called law of indestructibility of matter means that... substance persists while matter changes its form. According to all these modern scientists matter is constantly undergoing change, new modifications appearing and the old ones disappearing and at the same time maintaining its intrinsic nature through all these changes. This has been proved to be the fundamental characteristic of all matter. It means that everything has triple character of origination, destruction and continuity. Like modern Scientists Jains admit dynamic reality (dravya). It is an identity expressing through difference, a permanency continuing through change.
This definition of reality of the Jains is very significant in many ways. In fact it is a basis on which entire Jaia pbilosophical palace is built. First of all this definition makes Jain's position about reality very clear by distinguishing itself from other schools of thought. As regards the nature of reality the different systems of ludian philosophy maintain different approach. Advaita Vedānta adopting absolutistic approach, maintains that real is Existence, Consciousness and Bliss, uncontradicted in all the times, eternal and one without a second. It is a highest universal in which all the particulars merge. 8 7 In other words, the real taken as a 23. Ibid.-37. 24. Science and the Modern world-A. N. Whitehead, P. 126. 25. Thesis on Energy-L. A. Colding, Copenhagen, 1843. 26. Inorgenic and Theoretical Chemistry. Vol. I-J. Mellor p. 101-2. 27. 1. Taittiriyopan işat with Sankarabha sya--II-1-1.
2. Ibid-II-6. 3. Chandogyopanişat with Sankarabhasya---VIII-1-1. 4. Brhadaranyakopanişat with Sãå karabhāsya-II-IV. 9.7.9.
2 The principle Upanişads with Sarkarabhasya, Pub. Motilal Banarasidas, Delhi. 1978