Jain Studies and Science

SR No.: 006923
Original Sutra Author: N/A
Author: Mahaveer Raj Gelada
Publisher: Jain Vishva Bharati
Publication Year: 2007
Total Pages: 272
Language: English
Classification: Book_English
File Size: 6 MB

Page 113

THEORY OF MATTEREALS AND JAIN PHILOSOPHY/ 107
while a person on the platform perceive train to be moving. The senses of our eyes and our organs are space-time relative and not absolute.
(ii) Intellectual knowledge is neither wholly true nor wholy false, it is relative.
Example - A person facing a hot furnace may feel duration of ten minutes to be long enough as two hours, while one watching an interesting stage play may feel the entire episode to be over in a wink. It is a relative mental and emotional perception.
Since both the sources (senses and mind) of human information are relative and not absolute, the truth of our statements and expressions is exhibited only to the extent of given reference of space and time. Mahapragya declares that the absolute truth exists but cannot be expressed due to limitations of senses, intelligence, speech and language.
Jains, therefore, have extensively used a “Chaturbhangi' of Configuration (Vastu-Bheda), Position (Ashray-Bheda), Duration (Kaal-Bheda), and Mode (Avastha-Bheda) in their literature. Classifying with respect to the above four parameters, four probabilities may arise for any Substance or Situation -
a. Eternal or ephemeral
b. Ordinary or specific
c. True or false
d. Definable or indistinguishable
For its probabilistic approach, above four postulates came to be known as Syadwad. At first reading, above four options sound quite confusing. Shankaracharya had commented to the extent that because of conflicting statements, the entire theory of Syadwad loses its authenticity. However, Dr. Radhakrishanan accepted that the wisdom of Jainism has most often been misconstrued by those who do not refer the original Jain literature but resort to the translated languages which often fail to comprehend the true spirit of the Jainism. He stressed that in order to make concepts of Jainism popular, an authentic English translation of ancient Jain literature is essential.
An example at this stage will make the readers comprehend the essence of Syadwad. Let us consider a room illuminated by the sun during the day, dimly lit during the evening and dark during the night. What is the truth behind 'illuminated', dimly lit', and 'dark'? What is absolute light or absolute darkness?