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INTRODUCTION.
Coming to the place of Nayas in Jainism, it is o be observed that the most prominent feature of its philosophy is the quality of many-sidedness, the anekánta-vúda. If the reader has followed me thus far, he will have no difficulty in following me still further when I say that all one-sided systems of Thought are liable to error and inaccuracy because of their very one-sidedness. There are more aspects than one of each and everything in nature, and it is obvious that the system which deals, not with all such' sides, but with only one of them, can have absolutely no claim to perfection or comprehensiveness of knowledge. Jainism avoids this one-sidedness of knowledge, and is enabled by the many-sidedness of its philosophy to deal effectively with all the moot points in their entirety. With the aid of its Anekinta method, it effectually disposes of all those hard problems of theology and metaphysics which have proved a fruitful source of error and dispule to the followers of all non-Jaina religions in the world.
This many-sidedness of the Jaina philosophy is the true secret of its irrefutable perfection, though modern Orientalists have hitherto only discovered it to be a feature of indefiniteness. If these gentlemen had taken the trouble to understand the primary basis of philosophy, they would not have failed to observe
