Book Title: Applied Philosophy Of Jainism
Author(s): Sagarmal Jain
Publisher: Prachya Vidyapeeth

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Page 44
________________ Development of the Theory of Non-absolutism... : 37 show the conditionality or relativity of these seven-fold predications Jaina ācāryas put a qualifying mark before each of the predication/ statement, so that the affirmation or negation or even in-expressibility of predication may not be taken as absolute. This qualifying mark is the word 'Syāt' which being put before every predication, removes the every possibility of uncertainty and indefiniteness of the predication and make the predication conditional as well as relative. The seven-fold conditional predications are as follows: 1. Conditional affirmation (RICE 377) 2. Conditional negation (RITEIST) 3. Conditional inexpressibility (RICE 370 Thal) 4. Conditional affirmation and negation respectively (RICE 37 FST Fift 7) 5. Conditional affirmation and inexpressibility (RICE 34 FT 379 760 ml) 6. Conditional negation and inexpressibility. (PICLAIO 3497204H) 7. Conditional affirmation, negation and inexpressibility (RICE 317FT नास्ति च अवक्तव्यम्) It is noteworthy that for Jainas inexpressibility (anirvacanīyatā or avaktavyatā) does not denote absolute inexpressibility as Vedānta means. It is only conditional inexpressibility because simultaneous affirmation and negation are not possible in our linguistic expressions. The Jaina doctrines of non-absolutism, conditional predication and view-points yielded good results particularly in that age of philosophical disputation as well as religious and social conflicts. Though the Jaina thinkers made optical estimation of the philosophical assumptions of other schools of thought yet they paid proper respect to them and accepted their truth value on the basis of different Nayas. In this regard the views of Siddhasena Divākara and Haribhadra are commendable. Siddhasena tried to establish the truth value of other schools of thought on different view-points. He said Sāmkhya School is true from substantial view-point, while Buddhist view is true from the view-point which is confined to only present mode of an object i.e. Rjusūtra Naya.

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