Jainism in North India

SR No.: 011067
Original Sutra Author: N/A
Author: Chimanlal J Shah
Publisher: Longmans Green and Compny London
Publication Year: 1932
Total Pages: 66
Language: English
Classification: Book_English
File Size: 3 MB

Page 91

JAINISM IN NORTH INDIA call the relative pluralism of the Jainas as against the extreme absolutism of the Upanishads and pluralism of the Buddhists." 1 It is on this that the Syadvada dialectics of the Jainas are based. "On these premises it is obvious that concerning a given Padartha we can make, from a divergent point of view, different, apparently contradictory, statements" ? The innumerable qualities of a thing cannot be predicated in one statement, but they are all impled by any statement which predicates one of the qualities of a thing. Everything has to be considered in four different aspects: the matter (Dravya), space (Kshetra), time (Kala), and nature (Bhava). This is why "the doctrine of Syadpada holds that since the most contrary characteristics of infinte variety may be associated with a thing, affirmation, made from whatever standpoint (Naya), cannot be regarded as absolute." 8 Thus to observe a thing in its various aspects from different points of view is what is meant by Syaduada. "It is the method of knowing or speaking of a thing synthetically." 4 Very often Syaduada has been described as the doctrine of scepticism, but it is more correct to call it the science of the assertion of alternative possibilities." "The Syaduada doctrine," says A. B. Dhruva," is not a doctrine of doubt. It enables a man to look at things with a wide and liberal view. It teaches us how and in what manner to look at things of this universe." It neither affirms nor denies the existence of a thing, but only states that a thing is or is not, or is what is described to be from one out of several points of view with which realty might be comprehended. " The dynamic character of reality consists only with relative or conditional predication It does not deny the possibility of predication Dasgupta, op at, 1, p 175, fo Agila .. Ar f.- Viseshavadyahabhashyam, v. 2186, P 895 Belvalkur, op at, p 112 * Dasgupta, op. ci, p 179 Warren, op cit, 20 C Hultzsch, EI, V, p 118 "In contrast to the Nihilistic Buddhist, the Jauda assumes a doubtful attitude, so that he is termed the may be philosopher, Syddoadin, in opposition to the Buddhist, the philosopher of the void " Hopkins, op at,p 201 ch Fleet, 1.A, vu, P 107. "The very is called Syaddada, since it holds all Inowledge to be only probable Every position gives us only a perhaps, & maybe, or a Syal. We cannot confirm or deny anything absolutely of any object There is nothing certain on account of the endless complexity of tinngs"-Radhakrishnan, op cit,l,p 802 Kannoomal, Saplabhang -Naya, Int ,p 8 / उपाधिभदोपहित विरुद्ध नारमल सदवाच्यते च। Hernacandre, op at, v 24, p. 194.