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Theory of non-absolutism
171
Repudiation of the vision of non-absolutism and its wide Influence
There were, however, some scholars who accepted this vision as an ism of the sect rather than as a philosophic truth. Criticism rained on it from all sides. The composers of sutras like Bādarayana composed sutras for its rejection; they composed relevant. sutras on the topic. Very great, influential Buddhist scholars like Vasubandhu, Dinnaga, Dharmakirti took non-absolutism to severe task. Jain scholars also counteracted. This severe conflict led to an unavoidable result. On one side non-absolutism developed rationally and it influenced deeply the scholars of opposing sects. In southIndia there were great Digambara Acaryas who entered into duels with great Mimamṣaka and Vedantic scholars. This actually led to wider influence of the doctrine of non-absolutism. A scholar like Ramanuja, a staunch opponent of Jain philosophy wanted to oppose Śankarācārya and to lay down his own spiritual doctrines. For this, though he took the general support of the Upanisads, he made use of the theory of non-absolutism when he promulgated his own doctrine of qualified monism-Visiṣṭadvaita. In other words, we can state that he brought to fruition the theory of non-absolu-tism in the construction of his doctrine of qualified monism. Hedecorated it in the garb of Upanisadic elements and evolved qualified monism from the theory of non-absolutism. He could thus bring to steadiness common men, who were attracted towards nonabsolutism. Vallabhācārya, who established the Puṣṭimarga, had made use of all philosophical doctrines of the Upanisads for the evolution of his doctrine of pure monism. But actually, all his thinking isa new Vedantic form given to the theory of non-absolutism. The duels that took place between the great pundits of Svetambara cult and other scholars in northern and western India, resulted in vast spread of non-absolutism in the country. The net result of all. this was that those who were critical of non-absolutism from the sectarian angle of vision also started adopting it knowingly or unknowingly. Thus, though as an ism the theory is considered to be that of the Jainas, its influence in genuine or perverted form is to be. found in all parts of India. This can be evidenced in literatures of all parts of the country.
[ Dargan aur Cintan, pt. 2, pp. 151-152, 155-156 }
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