नैवासतो जन्म सतो...
By पं. जुगलकिशोर मुख्तार 'युगवीर'
Summary
The text presents a philosophical discussion on the nature of reality, focusing on the concepts of existence (sat) and non-existence (asat) as understood in Jain philosophy. It argues that a real entity (sat) possesses a potential for non-existence (asat-shakti) from a certain perspective. For example, a flower exists on a tree but does not exist in the sky; relative to the sky, it is non-existent. If a thing were considered to be entirely devoid of its own nature (sarvatha svabhavachyuta), it would be invalid (apramana). The text asserts that all living beings and other elements, according to the speaker's view, are anekantatmaka—possessing both existence and non-existence from different standpoints. Any view contrary to this is considered self-contradictory. The discussion further states that if an object were absolutely eternal (sarvatha nitya), it could not undergo origination or destruction, nor could it involve action or agents. Conversely, something that is absolutely non-existent can never be born, and something that exists can never be completely destroyed. An example given is a lamp: it does not undergo absolute destruction when extinguished but instead assumes the form of darkness, which is a different state of matter (pudgala). Both affirmation (vidhi) and negation (nishedha) are acceptable from a conditional perspective (kathancit), with the distinction between primary and secondary based on intention. The text concludes by praising the wise one (Sumati Jina) for this exposition of truth, expressing a wish that the intellect of the one offering this praise may be elevated through it.
Conclusion
The implications of this text center on the philosophical necessity of anekāntavāda, or the doctrine of manifold aspects, as the only valid framework for understanding reality. The document argues that a thing cannot be absolutely permanent or absolutely non-existent; rather, every entity possesses both existence and non-existence conditionally, as illustrated by a flower existing on a tree but not in the sky. Rejecting this nuanced view leads to self-contradictory and unsubstantiated positions. The outcome is a robust defense of a middle path where both affirmation and negation are valid depending on context and perspective. This approach resolves apparent paradoxes, such as the persistence of a lamp’s substance even when it becomes darkness, by affirming that change involves the adoption of new modes rather than absolute destruction. Ultimately, the text establishes that proper understanding requires acknowledging conditional truth, thereby validating the Jain epistemological stance against absolutist claims.