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Jaina Perspective in Philosophy and Religion
word logic must be loyal to reason and experience alike. Even Vedanta ultimately relies on experience to prove the reality of the triune principle of existence, consciousness and bliss.
Some other Vedantic Acharyas and Contradiction -- According to Vijña nabhikşul, unless the qualitative differences (prakā rabheda ) are recognised as true, two fundamentally
opposite things cannot be reconciled into one object. But if the differences are recognised as true, it amounts to the Vedāntic position. But can we not ask the Vedantist : how can ultimate differences be reconciled with the ultimate identity of Brahman ? Either they should accept identity as ultimate or differences as ultimate but not both. However, the Jainas can avoid such a difficulty by accepting the differences from relative standpoints. We can speak of existence ( bhava ) and non-existence ( abhāva ) of the same thing from two standpoints without being inconsistent. Existence and non-existence coexisting in the same thing is said to be contradictory because both of them are taken as whole-characteristics. It can be well reconciled by taking them as part-characteristics. Vallabha2 also suffers from the same defect as Vijñanabhikṣu when he insists upon the fact that differences can be reconciled only in the Absolute Brahman, who assumes the form of the Jivas for the enjoyment of bliss. However, it is difficult to follow how the formless Brahman assumes different forms, how the One becomes many ? If the law of contradiction is not violated here, the same charge cannot be levelled against the Jaina position when the contradictory attributes are said to inhere in the same object from the different relative standpoints.
the data of experience - and the unfettered exercise of logic in defiance of and in opposition to the testimony of experience, has been responsible for hopelessly chaotic
results achieved by metaphysical speculations”.-Ibid. 1. Vijñānabhikṣu, Vijñanámsta Bhaşya, II. 2. 33—"Prakara
vedam Bina Virudhayorekada Sahavasthana-sambha
vata", etc. 2. Vallabha, 'Apu-bhäşya!, II. 2. 33.
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