Jain Journal 1973 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 18

OCTOBER, 1973
55
This is the case of a gentleman and a cultured person. As a cultured person, taking care of his own rights, does not infringe upon the legitimate rights of others, in the like manner in the intellectual world Syādvāda ordains us to adopt the policy of a cultured man, whose out-look is not blurred by short-sightedness. If this judicious attitude is kept in view while treating pbilosophical subjects, discord will disappear; on the other hand real concord and harmony will be established.
Some writers erroneously explain Syādvāda as 'Perhaps philosophy'. But really speaking this doctrine banishes all confusion and gives a definite, precise, clear and correct perspective of Truth. It is indispensable to acquire full knowledge of truth. It is wrong to think of this doctrine as a form of scepticism because it gives us most precise, exact and definite guidance and there is not an iota of doubt or suspicion. In suspicion the mind oscillates, moves to and fro and no definite dec is arrived at. Here in Svädvāda we have a definite predication from the particular view-point, e.g., a substance is perishable from the point of view of its ever-changing modifications. This assertion is definite. The same object is without change and is also permanent, if observed from the stand-point of the material, out of which it is composed. This view also is definite. A piece of paper catches fire. From the viewpoint of paper it is destroyed, for we don't see its existence, but the particles, rather the matter, which was present in the form of paper is not at all destroyed. It has changed its form and it exists in another form. Everybody feels what is existent cannot be non-existent. This statement avers partial truth, because from the stand-point of modification the conditions are undergoing changes. The ocean from the point of view of water appears the same always ; but from the view-point of its ever changing waves it cannot be described as without any change.
Thus in Syādvāda every predication is definite and precise. The seemingly contrary statements will appear true if they are viewed in the
f this doctrine of conciliation and concord. With the help of Syādvāda we can comprehend the true nature of reality. Substances are characterised by an infinite number of attributes but for the sake of use or need prominence is given to certain characteristics of the substance from one point of view and prominence is not given to other characteristics, as these are of no use or need at that time. Thus even the existing attributes are not expressed as these are of secondary importance. There is no contradiction in what is established by these two points of views. (Reality, P. 157).