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WICS
Syādvāda is the expression of the pictures of Reality obtained from different points of view in definite and determinate logical predications. It expresses a protest against one-sided, narrow, dogmatic and fanatical approach to the problem of reality. It presents a comprehensive and a synoptic picture of reality with particular points of view, of the different characteristics like the permanence and impermanence, similarity and difference, explicabie and inexplicabie, Reality and appearance. Thus syādvāda is the expression of the anekāntavāda in logical and predicational form.? 3.2.2 Applications of Anekānta in Metaphysics
Anekānta is a form of knowledge and anekāntika substance is the object of knowledge. The basis of anekānta is the nature of reality (sat) or substance. The nature of the substance in itself is permanent and temporary. It does not make any difference if it is known by an ordinary man or an omniscient. The only difference is that a common man knows it through the sensuous knowledge whereas the omniscient knows it through the direct knowledge. The theory of anekānta is of universal application. Substance cannot exist without mode; therefore it applies to substance; mode cannot exist without substance; therefore it applies to mode. The transcendental existence and empirical existence are not absolutely separate in the Jain philosophy. The mode is empirical existence and the substance is transcendental existence; but they are inseparably joined together. Both of them are two aspects of the same existence and therefore, they cannot be conceived of as absolutely independent.
If existence is to be propounded even by an omniscient, he will have to use syādvāda and saptabhangi as similar is the case with an ordinary man. When substance in itself is
Hemachandrācārya. Anyayogavyavachedikā, śloka-25. 2 Laghīyastraya of Akalamka. op.cit., sloka-62.
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