Jaina Philosophy of Non Absolutism

SR No.: 001213
Original Sutra Author: N/A
Author: Satkari Mookerjee, S N Dasgupta
Publisher: Motilal Banarasidas
Publication Year: 1978
Total Pages: 314
Language: English
Classification: Book_English, Philosophy, B000, & B025
File Size: 18 MB

Page 121

The Inexpressible or the Indefinite
from existence and non-existence both, it can be so only in so
as it embodies these two characteristics within its fold. It would be equally a perversion of truth to regard these two elements as exhausting the nature of a real between themselves. The real is a unity with existence and non-existence severally and jointly forming its content. If the elements were separate facts, the synthetic unity of a real would not be true. But there is no reason why it should be repudiated. The real is, thus, existent, non-existent, and both existent and non-existent. The third predication is not a mere reduplication or restatement of the first two predicates. The synthesis of the two is not a mere aggregate, but something more than this. To take a concrete example, a beverage is composed of several elements, curd, sugar, spices, and so on. It is undeniable that the beverage, in spite of its composite character, is a unity. It is the beverage that is sweet, fragrant and refreshing. It is no doubt non est outside and independently of its elements. But that it is a unitary whole cannot be gainsaid without violently twisting the verdict of experience. Likewise, a real, though composed of existence and non-existence as its elements, is not a mere aggregate, but a synthetic unity also. It is analysable into its elements no doubt, but the analysis does not, and cannot, abolish the unity which the compresence of the elements entails. It is this truth which is stated by the third predication. The real is, thus, a unity, though a composite unity. It is identical with its elements and also different from them. Neither identity nor difference is absolute. Absolute identity with the elements would annul the unity and absolute difference would make the real independent of its elements. As the unity of the whole and the plurality of the elements are equally felt facts, the two must be accepted without differential treatment.
The Jaina is a scrupulous stickler for precision of thought and speech and so always qualifies his statements by a restrictive expression syāt. The expression syāt has been a source of confusion. We shall dwell at length upon the significance of this expression and the reasons for its insertion as a preface to every proposition in our treatment of the Doctrine of Sevenfold
1. As. p. 129.