________________
74
Jain Theism
nature of the theory of non-absoltism. Not to reject the reality of the object of meditative state of mind or the object of sensuous experience is the speciality of the theory of non-absolutism. To it the Niscaya Naya is true and so is the Vyavahāra Naya also..... In Jainism Parama Brahma is accepted under Niscay Naya and Prapanca is accepted under
Vyavhara Naya. And both, Niścaya as well as Vyavahāra, are accepted as true by the Jainism. Thus from Niścaya Naya point of view absolute has a place in Jainism, but it is not absolute only that has a place. Non-absolute has also a place in Jainism because it also accepts Vyavahara Naya as equally true."
5579
3.3.10 Conclusion
The logical background of Jaina phiosophy, as earlier said, is not simply dry dialectics and uninterested intellectual exercise. It leads to a very happy solution between "the nihilism on one hand and absolute monism on the other, as well as between the shallow realism of materialism and the ludicrous stand of the idealists. It fosters a rational outlook and an appropriate attitude of looking at things, conditions and relations, gives a breadth of vision, and helps a right and proper evaluation of ultimate realities."80 Moreover, "Jain logic of Anekānta is based not on abstract intellectualism but on experience and realism. In fact "the integrity of truth consists in this very variety of its aspects, Within the rational unity of an all comprehensive and ramifying principle. To Jain logic in general and Syādvāda in particular, "a thing is neither an absolute unity nor split up into an irreconsilable plurality. It is both unity and plurality all the time. There is no oppsition between unity of being and plurality of aspects." If we agree that we have to be kind and tolerent to counter points or counter views. Syādvāda takes away the dogmatic onesidedness and makes room for the view that theism may be perhaps more suitable view to understand and to make more effective Jainism as religion and ethics. It is this characteric of Jain Logic that draws our attention at its highly theistic implications.
83
79. Pt. Malavania D., Jain Dharma Cintan (1965), p. 188-191.
80. Dr. J. P. Jain Religion and Culture of the Jains, (1977) P. 73-74
81. Dr. Ramji Singh, The Jain Concept of omniscience (1974) p. 165
82. M. D. Desai, Nyaya Karnika, P. 25 (introduction)
83. Dr. S. Mookerjee, The Jain philosophy. of Non Absolutism (1978) p. 27.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
