Anekantajay patakakhyam Prakaranam Part 2

SR No.: 008406
Original Sutra Author: Haribhadrasuri
Author: Munichandrasuri
Publisher: Oriental Research Institute Vadodra
Publication Year: 1947
Total Pages: 503
Language: Sanskrit, English
Classification: Book_Devnagari & Philosophy
File Size: 11 MB

Page 119

OXVI
INTRODUCTION
any judgment is made, the judgment is valid beyond all doubt, and thus there is no room for scepticism. On the contrary this attitude of the Jainas gives them an advantage of remaining catholic in their outlook and of avoiding the fallacy of exclusive predioation (ekānta-vāda). In this connection the following lines from A History of Indian Philosophy (p. 93) may be noted:
"But no Western or Eastern philosopher has so earnestly tried. to avoid this orror, in practice as the Jainas have done".
It is true that against such a fallacy of philosophical speculation a protest has been raised recently in America by the Neo-realists who have called it the 'fallacy of exclusive particularity'. Vide The New Realism (pp. 14-15).
Syadvāda confounded with sapta-bhangi–From Sankarā. cārya's Bhasya on Brahmasūtra (I1, 2, 32 & 34) it follows that he uses the word syādvāda as a synonym for sapta-bhangānaya? which he attacks while elucidating the previous sūtra. This attack is thus not directly against anekäntavada but as it is against its form—the dialectics, it may be taken to be against anekāntavāda. The main allegations have been refuted by Prof. Chakravartinayanar in his intro. (pp. LXXVI–LXXVIII, LXXX-LXXXI to Pañcatthikāya ("Pancāstikāyasāra").
It seems that some of the modern scholars Jaina and non-Jaina as well, use the word syādvāda in the sense of saptabhangi and distinguish it from anekāntavāda'. Of these scholars I shall mention the following:
(1) The late Dr. Dhruva, (2) Pandit Sukhlal, (3) Dr. Upadhye and ( 4 ) Jagadīšacandra Jain.
It is strange that Dr. Dhruva who in his “Notes" (p. 272) on SM says “The doctrine of her or sacars, as it is
stated exhaustively, Now, if thoso conditions cannot be exhaustively enumerated, as some modern logicians like Schiller also admit, it is good for the sake of precision to qualify the judgment explicitly by & word like 'somehow (Ayāt)".
- An Introduction to Indian Philosophy (p. 93) 1 In the Bhāsya on II, 2, 32 we have: " A TRY TTH Frate.
afor" and in that on II, 2, 34 "qafe angyalwhat alg: Ge
% See my intro. (p. X) to AJP (Vol. I).