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None of these three types of opposition can be discovered in the assertion of opposing attributes in the substratum. Contradiction or opposition, infact arises when there is mere conjunction and no real synthesis, but the Jain doctrine of anekānt, emphasizes on the opposites which occur without mutual separation and not contrary to it.
Acārya Mahāprajña remarks that there is no contradiction between the positum and the negatum. This is the implication or pre-supposition of the doctrine of conditional dialectics (syādvāda ). It would be relevant to quote Mahaveer Raj Galera's contention that Mahaprajña has stipulated a few postulates in order to expand his 'theory of opposites".1
i. Co-pposites represent two mutually different directions. ii. Existence of co-pposites is a self-proven axiom. It is the very nature of every object to possess the copposites simultaneously.
iii. Co-opposites' do not cancel each other but reinforce each other.
There exists a definite co-ordination even in absolute conflict. Conversely, there exists conflict in apparent cases of harmony. This is the very basis of co-existent evolution. Mahaprajña has established the practical utility of above postulates which can be put to good use in resolving our every day conflicts of life. The duality of apparently contrary attributes enjoys mutual concomitance. It is on this finding that the doctrine of non-absolutism as a synthesis of infinite number of such dualities is established.2
I Mahaveer Raj Galera. Jain Studies and Science. Ladnun: Jain Vishva Bharati Institute, 2009, p. 38.
Acārya Mahāprajña. New Dimensions In Jaina Logic. Ladnun: Jain Vishva Bharati, 1984, p. 72.
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