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Nature of Unconditionality in Syadvada
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to understand it in quite opposite ways."1 Prof. K. C. Bhattacharya who gives indeterministic interpretation of this theory clearly says that the Jainas "the theory of indeterministic truth is not a form of scepticism. It represents, no doubt, but toleration of many modes of truth.”2 Prof. Kalidas Bhattacharya, who tries to interpret Anekantvada from alternative standpoints also holds that “the Syadvadin is quite definitely assertive so far as asti, nasti etc. are concerned."3 This is a form of realism which asserts a plurality of determinate truths and they have thus developed a wonderful organon of Saptabhangi or the seven-fold pluralistic doctrine of Jaina dialectics. True, every judgement bears the stamp of relativity, but this relativity does never mean uncertainty. In fact, this theory of seven-fold predication is derived from Jaina ontology that reality is determinate 4.
(3) Is Non-absolutism Absolute - Put into the dialectics of the seven-fold predication, the negation of non-absolutism (i. e, non-absolutism does not exist ) is equivalent to the affirmation of absolutism. If non-absolutism is, it is not universal since there is one real which is absolute; if non-absolutism is itself non-absolute, it is not an absolute and universal fact : thus "tossed between the two horns of the dilemma non-absolutism simply evaporates.”5
But we should remember that every proposition of dialectical seven-fold judgement is either Complete or Incomplete.
1. Raju, P. T.: The Principle of Four-cornered Negation in
Indian Philosophy, Extracts from the Review of Meta
physics, June 1954, p. 697. 2. The Jaina Theory of Anekantavada, Jaina Antiquary
June 1943, p. 14. 3. His kind letter to me, dated 30-12-1953, Cf. : His Alter
native Standpoints in Philosophy ( 1953 ), p. 364. 4. Mookerjec, S.: The Jaina Philosophy of Non-absolutism
(1944), p. 123. 5. Ibid, p. 169.
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