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with the meaning of the word 'Syat' taken by the Jainas in the sense of 'in certain respect' or in certain point of view.' There was not much literature in defense of Syādvāda prior to Sankara. Whatever literature developed in defence of Syādvāda is postSankara development. Jaina philosophers who came after Sankara, gave proper answers to objections raised against Syādvāda. Surprisingly, these Jaina philosophers did not give any reply to criticism of Dehaparimāṇavāda made by Sankara. In the third lecture Rämänuja's views on Jainism are discussed. In conclusion, in defence of Syādvāda, meaning of Syāt, purpose of Syādvāda and possible answers given by Jaina thinkers against criticism of Anekāntavāda are discussed in detail. In appendix, views of Śri Bhaskarācārya, Madhvācārya and Vallabhācārya are given quoting from their respective bhāṣyas.
B.J. Institute of Learning and Research is doing yeoman service to the field of Indology through its research, teaching, editing and publishing and arranging learned lecture series. I am very much grateful to Dr. Bharatiben Shelat, Director, B.J. Institute of Learning and Research, for inviting me to deliver these three lectures under the prestigious Vyakhyānamālā. I am also thankful to all those who helped to bring out these lectures in book form.
Ahmedabad
23rd January, 2003
Jain Education International
viii
Dr. Yajneshwar S. Shastri
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