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356 Anekantavāda and Syādvāda
happening after thousands of years: while a second sepectator in 'b' will similarly feel the explosion at its own place as immediate and the event in 'a' to have happened after thousands of years. Thus about these explosions no absolute time can be determined but only a relative time, can be stated" Thus from this it becomes clear that when the persons on 'a' and 'b' meet, their conclusions, though will be correct from their own points of views but will be contradictory to each other.
Albert Einstein explained his wife the theory of Relativity in a very simple way, "I will give you example. When a man talks with a beautiful girl, he feels that an hour is just like a minute but if the same person is asked to sit on a hot oven, he will feel every minute like an hour."
Similar thought we find in Yogavasistha also, "Painful night is felt like the thousands of years and pleasurable night is felt as less than even a second. In dream we have the experience of thousands of years within a second only." It is clear now that time and place both are relative according to Yogavasistha, Jaina and Einstein. Prof. Einstein clearly said, "We can only know the relative truth, the Absolute truth is known only to the universal observer.
Syadvāda very clearly states that one and the same thing can be seen from infinite points of views. They all are true relatively. All the contradictory views are true from their own points of views. Words cannot express all the aspects of a thing at the same time. Thus Jain philosophers used the word "syat" to express this, which means 'kathañcit.' The same thing is existent and nonexistent both and to express this Jain thinkers used the word "Syat." There are seven types of conclusions which are called saptabhangi. This method of obtaining knowledge is called by the Jain Philosophy "The Theory of Syadvada". There are infinite number of opposite qualities in a thing, therefore, there are infinite number of Saptbhangies. This theory is compared with the Keval Jñana and taken as exactly like it.
Exactly in the same way Einstein also explains his theory of relativity. According to both, Truth is only relative and there is no Absolute Truth. Einstein clearly said that all the definitions of Mathematics are wrong as they are not absolutely true but relatively
6. Viśva ki Rūparekha Adhyaya, pp. 62-63 (First Edition).
7. Dukhitsya nisakalpaḥ sukhītas yaiva ca kṣaṇaḥ kṣaṇaḥ svapne bhavet kalpaḥ kalpaśca bhavati kṣanah-Yogavasistha 3.60.22.
| SR No. | 002012 |
| Book Title | Facets of Jain Philosophy Religion and Culture |
| Original Sutra Author | N/A |
| Author | Shreechand Rampuriya, Ashwini Kumar, T M Dak, Anil Dutt Mishra |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1996 |
| Total Pages | 400 |
| Language | English |
| Classification | Book_English, Philosophy, Religion, & Nyay |
| File Size | 23 MB |