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Jain Theory and Practice of Anekanta
India, observed, "The doctrine of Syadavāda is a valuable contribution of Jainism to Indian religions and world Philosophy." Prof. A.B. Dhruva puts as, "Syādaväda is not a doctrine of speculative interest, one intended to solve a mere ontalogical problem." Dr. H. S. Bhattacharya says, "Syadavāda is a theory presenting things as they really are, it is not a set of formal propositions, divorced from and unconnected with matters of experience." Dr.A.N.Upadhya writes, "It has supplied the philosopher with catholicity of thought, convincing him that truth is not anybody's monopoly with tariff walls of denominational religion, while furnishing the religious aspirant with the virtue of intellectual toleration which is the part of that Ahimsa which is one of the fundamental tenets of Jannism." Lastly, in the words of Dr. Y. J. Padmarajiah "Anékantavada is the heart of Jaina metaphysics and Nayavada and Syadavādas (or Saptabhangi) are its main arteries. Or, to use a happier mataphor, the bird of anékantaväda files on its wings of Nayavada and Syadavada".
Syadavada and Omniscience:
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The Jain metaphsics and epistemology with its logic or dialectic method has greatly contributed to indian thought. It is more so, perhaps,due to its doctrine of Anekantavada, Syadavada and Nayavada. The very foundation of these theories is Jaina maintain the reality to be dynamic and can consist only with relative or conditional predication. The theory of non-absolution is not simply a refutation or attack on absolution. It is a solution to many problems due to Absolution. Dr. S. Mookerjee in his 'The Jaina Philosophy of non-Absolutism says, "If things were real in an absolute sense there would be no causation, as it is possible if only an event which was non existance is brought into existence." "Again if things were held to be existent in an absolute sense, and if nonexistence were denied the result would be equally disastrous. There would be no distinction of one thing from another, there would be no beginning, no end, there would be nothing like individuality. In other words, things would be nothing, entity would be reduced to non-entity". 7
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