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Jainism.
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vision by taking account of only this relation or that. It is but very crude and primitive philosophy to ignore the variety of things and their relations and to say that the side of the shield that faces you, is the all-in-all of the shield. It is a very imperfect appreciation of the magnitude and multiplicity cf the problem and its facts to generalise until there is no possibility of extending the process. Ekant Vad is necessarily such generalisation. The Syad Vad opposes all sorts of one-sided theories. It asserts apparently contrary predicates of one and the same thing. In the eyes of unrestrained absolute generalisers like the Ekantists, such reconciliation of opposites is an impossibility. Every statement that we make is qualified by its paryayas. There are four classes of things which give rise to such modifications and make contrary predicates consistent. Time and space are the two causes that make variety of predication possible and that would easily be recognised by students of
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