New Dimensions in Jaina Logic

SR No.: 007010
Original Sutra Author: N/A
Author: Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers
Publication Year: 1984
Total Pages: 206
Language: English
Classification: Book_English
File Size: 10 MB

Page 54

46
New Dimensions in Jaina Logic
follow if non-existence of a pot is identified with the cognition itself because in that case, non-existence being something indeterminable, the entity called pot would not be amenable to any kind of treatment, ontological or practical.'
4. The Concomitance of the Speakable and
the Unspeakable
The fourth axiom of non-absolutism is the concomitance of the speakable and the unspeakable. A substance is possessed of an infinite number of attributes. It is, however, not possible to express in language those infinite number of attributes taking place every moment. Besides, our span of life and also the range of language have their own limitations. A substance is unspeakable on account of this infinitude of the aspects of a thing." Only one attribute can at best be spoken of in one moment and many in many moments, but never all during any stretch of time. A thing is thus speakable with reference to only a limited number of its attributes.
The Wide Range of Non-absolutism
The above four axioms are the foundations of non-absolutism. In the speculative period of Jaina philosophy this tetrad of axioms was fully exploited in the solution of logical problems. The growth and development of the epistemological apparatus also did not detract from the importance of these basic axioms. It was always appreciated that the epistemological apparatus itself needed the service of non-absolutism for its own systematic development. Non-absolutism, in fact, was a most comprehensive principle that determined the nature of Jaina thought in all its branches--social, ethical, psychological, ontological, metaphysical and the like. It was Acārya Siddhasena with whom the application of nonabsolutism to the various branches of Jaina thought started. After dealing with the nature of varieties of the valid sources of knowledge, Siddhasena added, at the end of his Nyayavatāra, an investigation into the nature of non-absolutism signifying its unavoidability in every such treatise. Akalańka, Vidyānanda, Haribhadra, Manikyanandi, Vadideva, Hemacandra and others also discussed the problem of valid knowledge in the light of nonabsolutism. The principle of non-absolutism was not in the least adversely affected with the development of the science of logic and epistemology, but its importance was rather enhanced as a criterion of the investigation of the nature of logico-epistemological tools. And as a result the concomitance of being and non-being, one and