Jain Philosophy and Modern Science

Author(s): Nagrajmuni
Publisher: Anuvrat Samiti

Page 49

SYADIPAD & THTORY or RELATIVITY
Jiterary figures of speech like simile and metaphor are included in this It is again divided into four kinds—the analogy may be real, the thing to which: the analogy is given may be unreal; the thing of which the analogy is given may be real or unreal; both may be real or unreal
Thus Theory of Relativity and Syadwad are like the Ganges and Yamuna in confluence at various places
Absolute or Perfect Truth Dr Radhakrishnan, the famous thinker of India, prites about the Theory of Syadwad in his famous book"The theory of relativity cannot be logically sustained without the hypothesis of an absolute.... The Jains admit that things are one in their universal aspect (Jati or Karana) and many in their particular aspect (Vyaktı or Karya). Both these, according to them are partial points of view. A plurality of reals is admittedly a relative truth. We must rise. to the complete point of view and look at the whole: with all the wealth of its attitudes. If Jainism stops: short with plurality, which is at best a relative and partial truth, and does not ask whether there is any, higher truth pointing to one which particularises. itself in the objects of the world, connected with oneanother vitally essentially and immanently, it throws over board its own logic and exalts a relative truth into an absolute one.
1 Indian Philosophy Vol I p 805, 306.