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Non-absolutistic Heritage of Bhagavana Mahāvīra 199
or Incomplete (Vikalādeśa )1, the former being the object of valid knowledge (Pramaņa) and the latter, the object of aspectal knowledge (Naya ).2 This means that the doctrine of non-absolutism is not absolute unconditionally. However, to avoid the fallacy of an infinite regress, the Jainas distinguish between true non-absolutism (Samyak-anekānta) and false non-absolutism (Mithya-anekānta ).3 To be valid, therefore, non-absolutism must not be absolute but always relative. When one attribute is stated as constituting the whole nature of the real and thus implies the negation of other attributes, such cognition are examples of the 'false absolute'. But Naya is not false though it is partial knowledge from a particular standpoint. Similarly, the nature of unconditionality in the statement 'All statements are conditional' is quite different4 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 sentence, 'I am undecided', where there is atleast one decision; 'I am undecided'. The unconditionality is not at the level of existence, while at the level of essence (Thought) everything is alternative. We do not like in the realm of thought or reason alone. Behind reason, there is always the unreason (Faith). The Jainas, too has faith in their scriptures as anybody else has in his own. Here is definiteness or unconditionality. In each community, there is a special absolute. The absolutes themselves are alternation
1. Umāswāmī Tattvartha-sūtra, I. 6; Vidyanandi: Tattvartha-Sloka-Varttikam, I. 6. 3.
2. Pūjyapāda: Sarvärtha-siddhi (Kashi, 1955), p. 20. 3. Samantabhadra : Apta-mimamsā (Kashi, 1914), K. 108; Vidyanandi : Aṣṭa-sāhasri ( Nirnaya Sagar Press, Bombay), p. 290; Dharmabhūşapa: Nyaya-dipika ( Sarsava, 1945), pp. 130-131.
4. Vide author's article 'Nature of Unconditionality in Syadvada', in this book.
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