Jain Philosophy and Modern Science

Author(s): Nagrajmuni
Publisher: Anuvrat Samiti

Page 51

35
SYADWAD & THCORY OF RELATIVITY bably the doubt in the mind of the thinkers is due to the reason that the relative truth' as considered to be different from the perfect truth' or the absolute truth, but in reality the 'relative truth' is not different from them Every person can easily understand that the orange is small or big in size Here the real and absolute truth is only this that it is both small and big in relation to the things bigger or smaller If some one says that this is a relative or partial truth we can counter question him "to define his absolute or perfect truth."
Some 1Jain scholars have tried to delimit Syadwad to mere practical matters and shown 'Nishchaya Naya' in Jain philosophy to be the 'absolute truth' with a view to justify the criticism of Radhakrishnan. But it is not true to say that Syadwad is merely applicable to cally practice because all exist and yet all does not exist--which means that there is neither absolute existence nor absolute non-existence in concomitance of its own substance, space, time elc, everything exists and from the vietypomt of time, space quality etc, of non-self, everything does not exist Thus the seven-faced soul of Syadwad does not apply merely to practical matters but to the very nature of things itself. Hence the Acharyas have said, ""From the lamp to the sky everything is stamped with Syadwad or on-absolutism."
1 Syadvadmanjar-Translated by Shri Jagdish Chandra Jain MA, p 25
2 Anyayogavyavachhedika, S. 5