Book Title: Facets of Jain Philosophy Religion and Culture
Author(s): Shreechand Rampuriya, Ashwini Kumar, T M Dak, Anil Dutt Mishra
Publisher: Jain Vishva Bharati

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Page 254
________________ Non-Absolutism (Anekāntavāda) 237 and more comprehensive picture than the preceing ones, but does not supplant them. The predicated attribute is a synthesis of these attributes, which are separately asserted in three propositions. It has been shown that synthesis is not a mere summation, but entails the emergence of a new attribute different from the three elements. The seventh predicate is thus not a reduplication. It is one and three attributes at the same time. If it were three, it would be superfluous. But the unity is not secured by superseding the elements. The elements are preserved intact with all their individuality and it is through their co-operation that the seventh attribute is evolved into being. Each of the seven propositions has been examined and none being found to be unnecessary in virtue of the predicates being in each case new and real. The predicates from the third onward are synthetic in character, but their separate individuality has been proved. Each proposition constitutes an estimation of reality, which has been either advocated by the school of philosophers as a matter of historical fact or is capable of being entertained as a possible evaluation. The Sankhya believes in one Prakrti, the prius of the material world. It is a substance which is undergoing constant change into modes and attributes. But still the plurality constituted by the modes is ignored and the unity is thought to be the sole characteristic. The assertion of the first proposition would explain the Sātnkhya position. But this is only a partial and incomplete representation of reality. The Jaina supplements it by the second proposition, and the remaining modes, being consequential, would ipso facto be true. The Buddhist fluxist concentrates his attention on the aspect of change and declares it alone to be the character of reality. The second proposition would represent his position. This is corrected by the introduction of the first. The Sankhya represents one extreme by upholding the unitive character of substance, whereas the Buddhist advocates the other extreme by asserting the plurality constituted by the changing modes to be the sole reality and dismissing the unitive substance behind them. The Jaina asserts the reality of both in one, as each is attested in uncontradicted experience. The Sünyavādin finds it impossible to reconcile the unchaning substance with its changing modes and he thinks being and non-being to be niutually contradictory. But he does not fail to recognize the factuality of both, though he characterizes it as inexpressible, and inexpressibility or

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