________________
.... ATMA
The Self....
APPENDIX - 2
IV: Syādvāda - Philosophy of Relativity:
The theory of Syādvāda otherwise known as Anekāatvāda is the distinguishing feature of the Jain Philosophy. It is an important subject as the doctrine is found only in the Jain Philosophy. Every principle of Jain Philosophy is considered in the light of "Syādvāda". "Syād" means in a sense or from a certain point and "Vāda" points at "Principle" or "School".
It points out relativity or the true nature of a thing which cannot be explained in absolute terms. Jains maintain that a thing is possessed of many attributes and we express the thing only in one or more of these attributes. The relationships between the thing and the attributes cannot, however, be fully stated in an unmodified statement. The same thing appears to be of a different type from different stand point, To comprehend the aspect one must take into account, several standpoints or views. Syadvada is also known as Anekāņtvāda, or the doctrine of Manifold Aspects. Anekāntvāda describes the world as manifold, everchanging reality, an infinity of veiw points depending on the time, place, nature and state of the one who is the viewer and that which is viewed.
To illustrate, the Jaina Philosophy says :
1) The soul is permenant (Nitya) from the point of view of 'Basic
substance', i.e. Dravya.
2) It is non-permanent (Anitya) from the point of view of continued
modifications, i.e. Paryāya, e.g. different bodies and existences during birth and rebirths.
3) When the Soul finally leaves the body and completely becomes
liberated, attains the pure natural state of existence in an everlasting Spiritual Bliss (the Moksa - Siddhatva - Godhood). All Souls attaining siddhatva are equal in all respects and yet they have their own
individuality with infinite knowledge and energy. The foundation of every other religion is made from time to time by
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