Jain Journal 1985 07

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

Page 12

JULY, 1985
hanker after any logical support which reduce plurality to unity. In fact neither monism nor pluralism "can claim any logical support for itself". The Jainas are very much consistent with their analysis of syāt particle and their philosophical analysis. Even absolutism of any kind cannot be logically sustained. It is well known in Indian tradition that Absolute Reality is beyond any kind of judgment (avāngmānasagocara). How it is logically sustained ?
Conclusion
7
To conclude our survey it becomes obvious to say that the critics of syādvāda could not faithfully grasp the spirit of the Jaina view in its proper context. Sankaracarya in criticising syadvāda missed the Jaina context of the use of the word syāt and thus basing upon his own understanding from monistic standpoint he tried to criticise the Jainas. But the spirit of philosophy lies neither in mere rejection of opponents' view nor in ignoring opponents merits and spirits but in understanding opponents' view with due sympathy and intellectual honesty. Syādvāda is not a theory of probability of knowledge about reality nor a theory which leads to scepticism. It seems to be a protest against the views which encourage dogmatism and intolerance in philosophy. "Every philosophical propositions, for the Jainas, can be true if it is only conditionally asserted." It condemns the one-sided and extreme views in philosophical discussions.
The causes of the most of our caoses and conflicts, differences and disputes in intellectual level is perhaps to a great extent, due to mistaking a conditional (or partial) truth for the whole truth and lack of respect and due sympathy for others' perspectives. Prof. B. K. Matilal thus rightly remarks: "Non-violence i.e. abstention from killing or taking the life of others was the dominant trend in the whole of Sramana movement in India particularly in Buddhism and Jainism...... the Jainas carried the principle of non-violence to intellectual level; to the respect for the views of others." "This was", he rightly considers, “a unique attempt to harmonize the persistent discord in the field of philosophy."
' Dr. S. S. Antarkar, Report, Indian Philosophical Congress, I.I.T. Kanpur, 1972, p. 197.
B. K. Matilal, Saptabhangi (in Self, Knowledge and Freedom), The world Press Pvt. Ltd., Calcutta, 1978, p. 170. Ibid., p. 171.