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S.S. Yadav: Syadvāda: The Jain theory of Perception
relatedness of things and the multiform aspects of real, which appear to be similar to the basic ideas underlying concepts of association and correlation.
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The nature of reality is expressed completely by none of them for its concrete richness. It admits all predicates. Every proposition is therefore, in strictness only conditional. Absolute affirmation and absolute negation are both erroneous!!". It is the conception of reality as extremely indeterminate in nature, that is suggested or 'illumined' by the term 'Syat'12.
The common sense principle implied in its recognition is that "What is given cannot be rejected simply because it is not expressible by a single positive concept. A truth has to be admitted if it cann't be got rid of even if it is not understood"13, it signifies that the universe can be looked at from many points of view, and that each view point yields a different conclusion (anekānta).
Describing the relation between the two methods Dasgupta says that "there is no universal or absolute position or negation and all judgement are valid only conditionally. The relation of the naya doctrine with the Syādvāda doctrine is, therefore, that for any judgement according to any and every naya there are as many alternatives as are indicated by Syadvāda'4". The synoptic presentation of reality by Syādvāda gives a true picture of reality in all its aspects and that is the
11. Hariyanna, M. “Outline of Indian Philosophy, George Allen and Enwin Press Ltd. London, 1931, p. 163.
12. Syādvāda-manjari, p. 151.
13. Bhattacharya, K.C. The Jaina theory of Anekāntavāda, An Article in the Philosophical quarterly. The Indian Institute of Philosophy, Amainer, Apr. 1925, p. 48.
14. Dasgupta, S.N. "A History of Indian Philosophy, Vol. 1, Cambridge University Press, 1922, p. 181.
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