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determined only when contradictory aspoots are attributed to an object, in one and the same context. One would fail to understand what I mean, if I simply say that the cup which I am bolding in my hand is at once eternal and non-eternal. But there would be no diffioulty in the way of the correct understanding, if it is remenbered that so far as its basic matter is concerned, the cup is surely indestructible, while as a temporary article, made of that matter, the oup is obviously liable to destruction. Different considerations or contexts justify us in, or rather necessitates attributing opposing features to an object. The attribution of contradictory attributes does not thus necessarily render the knowledge of the object uncertain. It is only the omission of the consideration of the different contexts that makes the knowledge indefinite.
It is interesting to note what Vachaspati Migrä says in his Bhamati, on this point. Although the Bhamati is intended for elucidating Sankara's commentary on the Vedanta Sutra, it is found to go beyond Sankara at many places, in the consideration of the Anekántá theorý. Thus while Sankara has totally omitted the consideration of the all important significance of the word, “Syāt”,
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