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12
References to Syādvāda in the
Ardha-Māgadhĩ Canon*
A.N. UPADHYE
The approach to reality adopted by Anekānta-vāda strikes an original note in the history of Indian logic. If rightly grasped, Anekanta-vāda prepares a percipient for an all-sided apprehension of reality. The object of knowledge has to be realised as itself and as related with all others : the Anekāntavāda aims to achieve this purpose in a successful manner. Unfortunately it has been a neglected branch of study ; it is often either misunderstood or half-under-stood : that is why it is often adversely criticised. Many points connected with Anekānta-vāda require to be cleared by studying the original texts.
It has been ususal with us nowadays that an idea, an institution or a doctrine should be studied historically detecting its various stages of development as gleaned from the available tracts of literature. Many religious institutions and philosophical doctrines are subjected to this method of study, and Syädvāda cannot be excepted. It is really an useful line of study but very oftern its value is overstated. It is remarked that “Syad-vāda or Saptabhanginaya may be a later development in Jainis hit the doctrine of Anekānta-väda, the first and the most fundamental teaching of Mahävira, seems to have been at the root Syādvāda. The references in the Jain conons of the Svetämbaras are in favour of this view." The statement appears to mean much, but it is not so clear. Syädvāda and Saptabhangi are * Proceedings and Transactions of the 9th All India Oriental Conference, Trivandrum,
1937. 1. Review of Philosophy and Religion, Vol. 5, No. 2, p. 181.
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