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The Jaina Conception of Universals
If the universal be numerically different in different individuals and the conception of unity be explained away as a case of pseudo-unity due to similarity, the Jaina metaphysical position would be reduced to an unmitigated pluralism. In that case there would not exist a universe but a pluriverse. Different individuals could only be described as similar or dissimilar without any common bond binding them together. The assertion that the totality of existents is bound by identity of being and the difference of entities is not absolute would thus transpire to be a mean verbal quibble. The Jaina position thus would not be a bit different from the position of the Buddhist fluxist which asserts that the plurality of entities is undisturbed by any unitive bond. Thus difference will be the absolute characteristic of reals, each individual being put in a place of its own and existing side by side without commingling their being in any wise and manner. But this would only amount to the repudiation of non-absolutism.
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It is refreshing to note that the fallacies involved in the conception of numerically different universals were fully realized by a late Jaina philosopher. It is Vimaladasa, the author of the Saptabhangitarangini, an adherent of the Digambara school, who realized the dangerous implications of the Jaina position as expounded by the later writers. It is unfortunate that Yašovijaya, who was well-trained in the dialectics of the Neo-logical school of Mithila and Navadvipa, failed to detect the fallacy involved in the position. Instead of effecting an improvement Yasovijaya has rather complicated the issue and made the confusion worse confounded. Unfortunately he shows more ingenuity than insight. In fact, in the interest of truth and philosophic candour we are bound to admit, if we are to follow the representation of these writers, that the Jaina doctrine of non-absolutism is only a make-believe and a hollow pretence. Fortunately for us there has been at least one solitary writer, we mean Vimaladāsa, whom we have just referred to, who has voiced his protest against this traditional interpretation.
Vimaladasa raises the problem in connection with the universality of sevenfold predication. In Chapter VI we raised the problem whether the totality of existents is an ideal unity and a
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