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Gems of Jainism
of the theory of non-absolutism. Not to reject the Reality of the object of Meditative state of mind or the object or Sensuous experience is the speciality of the theory of non-absolutism. To it the Niscaya Naya is true and so is the Vyavahara Naya also..... In Jainism Parama Brahma is accepted under Niscaya Naya and Prapanca is accepted under Vyavahāra Naya. And both, Niscaya as well as Vyahāra are accepted as true hy the Jainism. Thus from Niscaya Naya point of view Absolute has a place in Jainism, but it is not absoute only that has a place. Non absolute has also a place in Jainism because it also accepts Vyavahāra Naya as equally true”. 2 Conclusion:
The logical background of Jaina philosophy, as earlier said, is not simply dry dialectics and uninterested intellectual exercise. It leads to very happy solution between “the nihilism on one hand and absolute monism on the other, as well as between the shallow realism of materialism and the ludicrous stand of the idealists. It fosters a rational outlook and an appropriate attitude of looking at things, conditions and relations, gives a breadth of vision, and helps a right and proper evalution of ultimate realities.”27 Moreover, “Jain logic of Anekanta is based not on abstract intellectualism but on experience and realism,"28 In fact the integrity of truth consists in this very variety of its aspects, within the rational unity of an all comprehensive and rectifying principle”24 To Jain logic in general and Syadavād in particular, "a thing is neither an absolute unity nor split up into an irreconsilable pluralit. It is both unity and plurality all the time. There is no opposition between unity of being and plurality of aspects”
If we agree that we have to be kind and tolerent to counter points or counter views, Syādavāda takes away the dogmatic one sidedness and makes room for the view that theism may be perhaps more suitable view to understand and to make more effective Jainism as religion and ethics. Practice of Anekantavada :
In order to inculate this theory of non-absolute or anékānta into practice. Bhagavan Mahavira's own example is worth noting.
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