________________
278
The Jaina Philosophy of Non-Absolutism
real plurality.1 We postponed the discussion of the problem there and rather dogmatically affirmed that the totality of existence is a real universe of which the determinations, one and many, are equally predicable. We asserted that the totality is one whole one in respect of the universal, being, and many in respect of the plurality of the individuals. We anticipated the conclusion, "The universe will be found on examination to be a unity of plurality exactly on a par with the individual, which is an epitome of the macrocosm, being a unity and a plurality in one, and at the same time, though in a different reference."
Vimaladāsa observes that if the existence of one particular were absolutely different from that of another particular, then the totality of particulars would have no common element to bind them together. If the particulars were possessed of a common existence as the fundamental element of their individuality the totality of existence could be determined as one and many, which the universality of the law of Sevenfold Predication demands. But the assertions of the traditional exponents of Jaina thought seem to contradict this possibility. Vimaladāsa maintains that the statements of these masters should be understood not to imply the absolute difference and discretion of individuals. The implication of these statements consists in their repudiation of absolute identity. Though existence is variant and manifold in so far as it is identical with each individual, it does not for that reason forfeit its unity and self-identity quâ universal. Thus things are identical with and different from one another identical in respect of a common existence and different in respect of their distinctive individuality. The denial of a common universal on the contrary would make the difference of individuals absolute. The absolutism of particularity has been emphatically repudiated by Samantabhadra and his commentators. In order to bring this denial of absolute particularism into harmony with the denial of absolute common existence underlying the diverse existents it is necessary to conclude that things are neither absolutely diverse nor absolutely identical, which are the respective positions of the Buddhist Fluxist and the Vedantic monist. The Jaina philosopher cannot 1. Vide supra p. 159.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
