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relative and absolute existence to some extent. The term absolute has two implications: (1) That which is true for all times and all places (2) That which is pure or independent. Thinkers like Dr. Radhakrishnan have criticised Jainism in the following words
Yet in our opinion the Jaina logic leads us to a monistic idealism, and so far as the Jainas shrink from it they are untrue to their own logic... The theory of relativity cannot be logically sustained without the hypothesis of an absolute.
...If Jainism stops short with plurality, which is at best a relative and partial truth, and does not ask whether there is any higher truth pointing to a one which particularises itself in the objects of the world, connected with one another vitally, essentially and immenently, it throws overboard its own logic and exalts a relative truth in to an absolute one.3
Objections ansewered
This is a critism of Jainism from a absoultistic view-point. This criticism means that relative existence necessarily presupposes absolute existence. Acārya Umāsvāti accepts this absolute existence under the category of dravyāstika existence, which is one all pervading and without beginning and end. Acārya Umāsvāti has described dravyāstika existence under the synthetic points of view. In kevalajñāna (or perfect knowledge) kevali (or omniscient) knows all objects simultaneously. This state of knowledge cannot be comprehended through logic because it surpassses all discursive knowledges which is always successive.
The Jain scriptures clearly state this type of existence as beyond words, logic and mind :
All voices get reflected (i.e. fail to reach there). It is impossible to express the nature of the immaculate soul in words.
There is no reason there i. e. it is beyond the grasp of logic.6
The intellect fails to grasp it."
२३६ • व्रात्य दर्शन
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