Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

Page 82

Jain Logic
63
Dr. Y. J. Padmarajiah in his famous book 'The Jain theories of Reality and knowledge' says that "the metaphysical presupposition of Anekantavāda, animating all the spheres of Jain philosophical thinking, recognises the objectivity of the material universe. The objectivity of the universe signifies the fact that the univese is independent of mind or consciousness. This independence, or the duality of consciousness and the material universe. necessarily presupposes the principle of distinction, which exerts a compulsive force until the logical goal of this principle is reached in the form of the development of the Jaina concepts of reality and knowledge into the comprehensive scheme of Anekanta realism... The claim that Anekantavāda is the most consistant from of realism lies in the fact that Jainism has allowed the principle of distinction to run its full course until it reaches its logical terminus, the theory of manifoldness of reality and knowledge." 47 The theroy of non-absolutism clears that "reality, according to Jainism is not merely multiple but each real, in its turn, is manifold or complex to its core. Reality is thus complex web of manyness (Anek) and manifoldness (Anekānta). "'48
3.3.3 Syādvāda
We have already seen that according to Jainism the manyness and manifoldness is the metaphysical side of the reality. The theory of Anekāntavāda is the metaphysical theory of reality. But then Jainism brings out another aspect of reality and that is its relativistic pluralism. While Anekantavāda explains the reality metaphysically, Syādvāda explains it epistemologically. Both are the two aspects of the same Reality. We have alreaady seen how human knowledge is relative and limited which ultimately makes all our judgements relatively or partially true, and not absolutely. Syadvāda is also called Sapta-bhangi Naya. Syädväda is known as the theory of relativity of propositions or theory of relativity of judgements. Some critics called it theory of relativity of knowledge. We can say that if Syādvāda is the epistemological explanation of reality. Sapta-bhangi naya is the method or the dialectic of the theory of seven-fold judgement. It is the logical side of the theory.
"The doctrine of Syadvāda holds that since a thing is full of most contrary charactari stics of infinite variety, affirmation made is
47. Dr. Y. J. Padmarajiah, Jain Theories of Reality & Knowledge, (1963), p. 274. 48. Ibid., 275
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