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Jaina Perspective in Philosophy and Religion
the test of reality, the real cannot be an absolute constant nor can it be an absolute variable but a variable constant, I An absolute real can neither be a cause nor an effect2 for an absolute effect will have no necessity for a cause, and an eternal cause will be unamenable to any change is selfcontradictory. Hence, real to be real must reveal itself not merely as many ( Anantātmakam) but also infinitely manifold ( Anantadharmātmakam) or non-absolutistic (Anaikantika). This is the integral view of identity-in-difference, or Being-in-becoming etc. (Ubhayavada or Miśravada3 ). We may be unable to understand this unique nature (Játyantara ) of this concrete unity through the recognised channels of knowledge but if we can realise at all the general features of the Absolute, we can see that somehow they come together in a known, vaguely and in the abstract, our result is certain.
This is another point, whether this kind of non-absolutism is itself absolute or not. If non-absolutism is absolute, there is at least one real which is absolute; and if it is not, it is not an absolute and universal fact. For the answer to this question, we shall have to turn ourselves to the theory of Relativism ( Syādvāda ) including the theory of standpoint (Nayavada ), sevenfold predication (Saptabhangi ) and Verbal usage ( Nikșepa ).
(b) Non-absolutism in Speech : Syadvāda -- Whether nonabsolutism is itself absolute or relative depends upon the nature of proposition, which is either complete ( Sakalādesa)
Scientific Methods (ed.), F. S. D. Woodbridge ( 2 Vols. ), Vol. II, pp 30-35; W. McTaggart ; 'The Theory and its
Relations', Ibid, Vol. II, p. 35. 1. Tatia, N. M.: "Anekānta, Syādváda and Saptabhangi”,
Acārya Bhikşu Smsti Grantha ( Calcutta, 1961 ), p. 82. 2. Mookherjee S. : Ibid, p. 25. 3. Padmarajiah, Y. J, : lbid, p. 38.
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