Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

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Jaina Perspective in Philosophy and Religion
so far as they are possible (till we are on thought level ), but when I have chosen one and stick to it, it is more than possible, it is existent or actual. Thus, there may be a reconciliation between unconditionality and conditionality. So on thought level, the Syädváda statement 'Everything is conditional', holds good but when we adopt the point of view of existence, we are bound to rest on unconditionality.
But there is a problem, how to express this conditionalitycum-unconditionality in language ? From the point of view of anekanta, we cannot make one-sided exposition. But in actual usage, whenever we make any particular statement (S is Por S is not P), it takes the form of a categorical proposition. Even a hypothetical (If S then P) or a disjunction (Either S or P) is said to have a categorical basis and therefore, they can be converted into a categorical one. But since our thought is relative, so must be our expression. Then there is another problem also to synthesize the different angles of visions or internal harmony of the opposed predications (S is P, S is not P, S is both P and not P, S is neither P nor not P etc.). It is therefore, Lord Mahavīra had always prefixed a restrictive expression, Syāt? ( 'somehow' or 'in some respect') as a corrective against any absolutist way of thought and evaluation of reality. This is a linguistic tool for the practical application of non-absolutism in words, Because of this prefix 'Syat' and the relative nature of the proposition, it is called Syádváda. But words are only expressive or suggestive ( Vācaka or Jñāpaka ) rather than productive ( Kāraka ). Thus, the meaning is, however, eventually rooted in the nature of things in reality and we have,
1. Shastri, K. C. ; “Syadvāda and Saptabhaugi”, Premi
Abhinandan Grantha, p. 338; Apta-Mímāmsā of Samantabhadra, K. 105. However, there is no need of 'Syat' for an enlightened person who knows its imports; Laghiya. straya of Akalauka, Verse 38; Naya-viniscaya of Akalanka, Verse 454.