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eluded the grasp of most of them. Diverse doctrines, often each contradicting the other, have come to be propounded by exponents of philosophy. In the bewildering mass of philoBophic literature a man is likely to get lost. It is a Herculean task to comprehend the innumerable theories about the universe and to catch hold of the right one.
A science which can dispagsionately scrutinise the diverse doctrines, which can reconcile the apparently inconsistent and which can give to each one its rightful place is eminently a science whioh is indispensable to one in search of Truth. That science is known as the science of Syād-vāda. Sāpeksha-vāda, Naya-vāda and Anekānta-vāda are all synonyms of Syad-vāda. It is to the credit of Jainism that it has given to the world the science of Syád-vāda, which has greatly enriched the world-philosophy.
The dootrine of Syād-vāda means a doctrine which entertains within its fold overy possible theory. By possible theory is meant a theory, which really exists from a particular standpoint and not an imaginary or unreal theory. An imaginary or unreal theory exists only in imagination and is not a possible theory. A man,
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