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

Page 229

Jaina Perspective in Philosophy and Religion
demand that refuses to be actualised. The only scepticism is that there is concerning the so-called self-complete reality. So where as a sceptic is sceptical about any character of reality, Syadvada is quite definitely assertive. Yet he is more sceptical than any sceptic in the world so far as the definiteness of the ultimate reality is concerned. He would go beyond avaktavya or Sunya so far the Advaitins and Śūnyavadins are concerned with regard to their statements regarding ultimate reality.
220
Hence, Anekanta stands against all mental absolutism. We can substantiate this relativistic standpoint on the cosmomicro-physical ground supported by Einstienian doctrine of relativity and Maxwell's equation of electro-magnetism which go fundamentally against the notion of absolute truth. When we say, we know this, we are saying more than is strictly correct, because all we know is what happens when the waves reach our bodies. Researches in Psychology of thinking, perception of self and conception of self in Child-psychology and Psycho-analytical studies in Freudian narcissism or Adlerian power-factor support relativism From socio-cultural standpoint, the doctrine of relativism is justified for no smooth functioning of society is possible without mutual accomodation and adjustment which presupposes Catholicism in thought and sense of tolerance. In ethics and morality, we know so far relativism is dominating. In the field of logic, the doctrine of the universe of Discourse is sometimes limited to a small portion of actual universe of things and is sometimes coextensive with that Universe. The Universe of Discourse controls the interpretation of every word. Logic of Relatives too recognises the truth of Syadvada-Anekantavada when it discusses all relations embodied in propositions.
Much of the confusion either of Buddhism or Advaita Vedanta is due to false exaggeration of the relative principles of becoming and being into absolute truths. Same is the fault with Parmenidian Being and Heraclitan Flux. These may be called the variety of philosophical doctrines.