Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 369

Jaina Logic
341
infinite streams of modes and all these streams run their course simultaneously. Naturally, different modes belonging to different classes, since produced by different capacities, can be found to exist in a substance simultaneously, but different modes belonging to the same class, since produced by the same capacity, cannot be found to exist in a substance simultaneously. Thus in a material substance there can be found simultaneously the different modes belonging to the different capacities like colouration, smell, etc., but there cannot be found simultaneously the different modes blue, yellow, etc., belonging to the capacity for colouration. Similarly, in a soul there can be found simultaneously the different modes belonging to the different capacities like consciousness, joy, energy, etc., but there cannot be found simultaneously the different modes belonging to the capacity for consciousness, or the different modes belonging to the capacity for joy. This is so because in the case of each capacity, just one mode at a time can make itself manifest.
The term 'syādvāda' is formed of two words 'syāť and 'vāda'. The word syäť means 'in some respect, in a certain sense, from a particular viewpoint'. Here'syāť is used as indeclinable particle signifying many standpoints (anta). The word 'vāda' means 'statement'. So, the meaning of the term “syādvāda' is 'the statement taking into account all the possible standpoints'. This is the reason why another name of syādvāda is anekantavāda. The term 'anekānta' contains two words, viz., 'aneka' and 'anta'. 'Aneka' means many. And 'anta' is here used in the sense of attribute, viewpoint, respect. So the term anekāntavāda' means 'examination conducted or statement made by taking into account all possible different standpoints or respects regarding any object'. Thus, the terms 'syadvada' and 'anekantavāda are synonymous. The meaning or significance of anekāntavāda is manifest or obvious in its name. To view a thing from one standpoint only is called one-sided view (ekāntadtsti). So this is an imperfect view. On the other hand, to view a thing from all po
1. 'syat' ity avyayam anekāntadyotakam / tataḥ syâdvādah anekāntavādah, nityānityādyaneka
dharmaśabalaikavastvabhyupagamam iti yavat /-Acārya Hemacandra's Siddhahemaśabdānuśāsana, 2nd sutra. Meaning: 'Syāt' is indeclinable particle which signifies many standpoints (anekānta). So syādvāda is nothing but anekāntavāda. Thus it is an acceptance of the fact that a single entity is variegated by a plurality of attributes, namely, permanence and impermanence, etc.