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[ The Doctrine of Syadwady
( existence ] and tritata (non-eristence] are mutualiy contaadictory. The contradiction vanishes when we interpret that in every thing there is al being) in relatoon to itself (FET È ) and ATI ( not being ] in relation to other. Prof Dhruva says:
“Syadvad plrces before us the idea of unity. The objection raised by Shankaracharya against Syadvada has nothing to do with the principle underlying it. It is certain that we can not have full knowledge about a thing unless it is viewed in all its different aspects. Therefore Syadvada is very useful and effective too. Syadvada torwuloted in the principles preached by Lord Mahavir as ágtart Some call the ( principle of doubt. 7 I cannot accept this. Syadvada is not gerai principle of doubt It positively points at one way It show us how the world shoud be viewed at.”
This clearly proves that there is no ground for odjection sgainst Syadvad
Prof. Dhruva definitely objects to take Syadvada as Sanshayavad ( prineiple of doubt. ] Really speaking to think it as principle of doubt is a great mistake, Some say that doubt is raised when you call a thing lãct ( everlasting ) and Haci ( transitory ] at the Same time. This has led some to believe that Syadvada is another form of Dr. Humes's doctrine of doubt [ 27aig ). But a little theught will drive away this delusion. Let us think a bit about it.
Uncertain knowledge about the different contradictory qualities in a thing is called doubt. As for instance. Is it a shell or silver? The thing is the same. There is uncertain knowledge about the two qualities of shell and silver.Therefore it is doubtful. Is Syadvads of this type ? No, never.
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