Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

Page 356

Soul
341 possible modes of doubt. Treito a cafacercat s a T समुत्पादात्।
(TATUTYATAATT:)
SYĀDVĀDA REPRESENTS THE OBJECTIVE REALITY, AS IT IS
The Syādvāda is thus a correct procedure of thought. It is, however, not limited within the circle of subjective reasoning. It is not merely consistent or comprehensive thought but something more. It is a true picture of the objective reality itself. According to the Jaina thinkers, there is no absolute cleavage between the real and the rational; the rational represents the real in a faithful manner. In serious enquiries doubts are seven, not because these are “a priori' or subjective forms which are spontaneously evolved by the thinking principle from within itself but because the real, the subject of enquiry itself is a unity in multiplicity having seven aspects. तस्यापि सप्तप्रकारत्वनियमः स्वगोचरवस्तुधर्माणां सप्तविधत्वस्यैवोपपत्तेः।
(FATTAATTEISTASSETT:) The Syādvāda is thus more a picutre of reality than a mode of thinking. It has a subjective aspect no doubt but this subjective aspect is determined by objective necessity.
One of the aims of all systematic philosophy is to understand the nature of the objects of our experience. The Jaina philosophy has also that end in view. The Syādvāda is the method of its investigation and its distinctive feature is that it remains closely attached to empirical experience throughout its course. This will be manifest from a comparison of the nature of reality as presented by the Syādvāda with that, as conceived by other systems of Indian philosophy
ULTRA-PRACTICALISM
Ultra-practicalism has no patience for critical examination of things. To people of such persuasion, everything that is found to exist is real. To such people, real is existent and existent is real. The Jaina's would like to point out that one must consider the implications of experience when one calls