Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
predications about the existence of a thing. It points that a thing is and has affirmative predications about its nature from its self-nature points of view in its four-fold aspects and it denies the absence of the other-nature points of view in its four-fold aspects. As we have seen earlier the Budhhist doctrine of catuskoţi is fundamentally negative in its predications.
SYĀDVĀDA IS NOT A THEORY OF DOUBT * According to Jainism, the nature of a thing is complex. It has infinite number of characteristics. In describing the characteristics, one has to look at it from different points of view. Therefore, the comprehensive description of the varied nature of the objects is possible by different predications involving affirmation, negation and inexpressibility. The word “syāt” in the Syādvāda has created a good deal of controversy. The word has been very much misunderstood. It is very often suggested that 'syād' means "perhaps" or "may be”. This would lead to doubt and more probability. It would lead to scepticism. But the word 'syāt' has to be taken in a proper perspective. It does not mean perhaps and it does not express any from of doubt in the seven-fold predications. "Syāt means “in a particular context” or from one point-of-view. It refers to a particular 'universe of discourse' In this sense, 'Syāt does not lead to any element of doubt. Syādvāda would not present a theory of doubt. Prof. Baladeva Upādhyāya has also stated that Syādvāda is not a theory of doubt. It is not scepticism.
Šankarācārya in his Šānkarabhāşya has stated that Syādvāda has the element of doubt and it gives an indefinite knowledge. The iilusioned conception began from Śarkarācārya is still prevailing to some what extent. But as we have already said, the confusion that arises due to the word 'syāt is not to be taken as the final say regarding the value of Syādvāda. But, it may be pointed that the conditions of doubt are not present in the predication of Syādvāda, In the case of a man who is in doubt regarding his perception whether the object that he sees is the man or a tree, there is the elements of doubt and lack of determination. But in the case of seven-fold
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Anyayogavyavacchedikā, dvātrimsikä.