Jaina Perspective in Philosophy and Religion

Author(s): Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi

Page 18

Jaina View of Life
Jainas distinguish between the true non-absolutism (Samyak-Anekanta ) and the false non-absolutism (Mithya-Anekanta ). To be valid, therefore, non-absolutism must not be absolute but always relative. When one attribute is stated as constitution the whole nature of the real and thus implies the negation of other attributes, such cognitions are examples of the 'false absolute'. But Naya is not false though it is partial or knowledge from a particular standpoint.
(2) The nature of unconditionality in the statement "All statements are conditional” is quite different from the normal meaning of unconditionality. This is like the idea contained in the passage "I do not know myself” where there is no contradiction between knowledge and ignorance, or in the statement 'I am undecided', where there is atleast one decision : "I am undecided" the uncoditionality is not at the level of existence, while at the level of essence (thought ) anything is alternative. We do not live in the realm of thought or reason above. Behind reason, there is always the watershed of unreason or faith. The Jainas, too have faith in their scriptures as anybody else has in his or her. Her is unconditionally. In each community, there is a special absolute. The absolutes themselves are alternation so far as they are possible (till we are on thought level ), but I have chosen one and stick to it, it is more than possible, it is existent or actual. At this point, there may be a reconciliation between conditionality and unconditionality. On thought level, the statement “Everything is conditional”, holds good but when we adopt the point of view of existence, we are led to rest with unconditionality,
[V]
(1) Ideologically, we cannot make one-sided exposition. But in actual usage, whenever we make any particular statement (Sis P or S is not P ), it takes the form of a categorical proposition, Even a Hypothetical (If S then P) or a Disjunctive ( Either S or P) is said to have a categoric basis and