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 371

Jaina Logic
343
The non-one-sided view promotes reconciliation of all the conflicting views. It proves that all the conflicting views are tenable from different standpoints. Although the various views differ from and contradict one another, still there are certain aspects of truth in them which would harmonise if they are synthesised into an organic whole. And the function of non-one-sided view is to effect such synthesis. This non-one-sided view synthesises different aspects of truth and relates them to one another and finally arrives at one Grand Truth. It effectively demonstrates that the Truth consists in this very variety of its aspects which harmoniously coexist with one another. It teaches us to understand the point that is being made by the opposite side. It wants us not to be dogmatic and obstinate about our own views. Thus it fosters intellectual toleration and induces man to respect the views of others. It makes a unique attempt to harmonise the persistent discord in the intellectual field.
Regarding syāduāda, some maintain that it is not a doctrine of certainty but it is a doctrine of doubt (uncertainty), i.e., scepticism. They say: "Syāduāda describes a thing as both permanent and impermanent, as both existent and non-existent, etc., at one and the same time. Can this be anything other than scepticism? The simultaneous predication of both permanence and impermanence, etc., of a thing is nothing but doubt. It shows that mind is unable to ascertain a thing's definite nature". But from our above exposition of syādvāda one can see that this criticism is wrong and baseless. Those who know the nature of doubt can never rush to call syādvāda scepticism. In the dark night, one sees a rope and there
1. Anandshankar Bapubhai Dhruv, a renowned scholar of Gujarat, in his estimate of
syādvāda states that it has been formulated for effecting synthesis of conflicting views. It is the doctrine or method of synthesis. Ācārya Sankara's criticism is the result of his failure in grasping the original spirit of syādvāda. It is certain that one can never understand a thing perfectly, if one does not examine it from various standpoints. So, for gaining comprehensive knowledge, the method of syādvāda is very useful. Some opine that this Jaina doctrine of syādvāda is nothing but scepticism (samsayavāda). But I do not agree with them. It is not scepticism. On the contrary, it teaches us the universal art of viewing a thing from all angles or respects. This opinion of Dhruv is published in the book entitled 'Jainetara Dysție Jaina'. Late Mahamahopadhyaya Shriram Mishra Shastry of Kashi clearly brings out, with strong arguments, logical soundness and practical utility of syadvada or anekāntavāda in his lecture entitled 'Sujana-Sammelana' which has been published in the form of an independent book.