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Non-Absolutism (Anekāntavāda) 199
ever be asserted to be a fact with reference to its identity with the causal substance, as the substance quâ substance exists from eternity. But this seems to be a poor defence. If pre-non-existence be given a beginningless status on the basis of its identity with beginningless substance, it would be regarded as destitute of end also, as substance quâ substance has no end. But in the case of endless persistence of pre-non-existence there would be no occasion for the emergence of the effect, as the effect can come into existence only on the cessation of pre-non-existence. So pre-non-existence as a part of existent has no logical sanction. Nor can it be held to be an independent category, as there is no proof of it. It may be contended that such judgments as 'the jar was not existent before its origination' are ccgnisant of non-existence. But the contention falls through as judgments like 'There is no post-non-existence in pre-non-existence' have also reference to non-existence, but nobody believes in the existence of non-existence in another non-existence, as such belief would involve an infinite series of non-existences. If it is held that the series of non-existences are not numerically different, but one and the same, the four types of non-existence would become one indistinguishable fact-a consequence which cannot be accepted by the advocate of objective non-existence.
It has been arged by the Vaiseșika that the above criticism may be successful against those who believe non-existence to be identical with existence. But non-existence is a separate principle, as it is always determined by a positive entity. Non-existence is always understood as non-existence of positive reals, e.g., the non-existence of pen or chair has chair and pen as its determinants. The determinatum is of a different order of being from the determinant and so non-existence as a different principle is to be admitted. But the argument has no cogency. A quality is a determinant of a substance, but the two are equally positive. It is thus not proved that the determinant and determinatum must be of different kinds of being. The objectivity of pre-non-existence will be exploded by the following dialectic. Pre-non-existence may be conceived to have both a beginning and an end; secondly, it may be conceived as having a beginning, but no end; thirdly, it may lack both the limits--that is to say, it may have neither beginning nor end; fourthly, it may have no beginning but may have an end. In the first alternative, the production of effect prior to pre-nonexistence would not be barred out. In the second, there would be no
| SR No. | 002012 |
| Book Title | Facets of Jain Philosophy Religion and Culture |
| Original Sutra Author | N/A |
| Author | Shreechand Rampuriya, Ashwini Kumar, T M Dak, Anil Dutt Mishra |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1996 |
| Total Pages | 400 |
| Language | English |
| Classification | Book_English, Philosophy, Religion, & Nyay |
| File Size | 23 MB |