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THE JAINA GAZETTE.
known sociological fact that no two cultures can exist side by side without influencing each other. The same is true of Buddhism as well. The mind of our ancient forefathers must have grown under the various cultural influences which have come to bear upon it from time to time. This may be put down alnost as a priori truth. And the archæological researches of the present day are but confirming this truth more and more. It is now an established fact that Jainism had once an active share in the political history of India, especially in the South. It was not also without its silent influence on the social history. Some of the custormary practices which have gained so much religious sanctity in our mind must have originated in the teachings of the religion of Mahavira. I may mention only one instance here, namely the doctrine of ahimsa. I would not say more on the subject lest my statements should appear as mere surmises in a field where still so much remains to be done by way of research. The present speaker would now rather advisedly proceed to say something on the unique position which Jainism represents among the philosophical systems of India. This is its doctrine of syadvada which has so high significance and attraction for him. And as the doctrine forms the speciality of Jainism. the founders of this institution have, to my mind, done the most fitting thing in prefixing the name syadvada to the place meant for higher instruction in its philosophy and religion.
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The word Syadvada is an enigma to many, and to others a term of derision, so far as it represents the peculiar philosophical position of Jainism. Nothing has been so much misunderstood and misrepresented in Jainism as the tenet for which the word stands. Even learned Shankaracharya is not free from the charge of injustice that he has done to the doctrine. This could be excused in others of minor abilities. But in this great savant of India it is simply inexcusable, if I may be allowed to say so, notwithstanding the high deference with which I regard the learned sage. It seems he cared very little to study from the original sources the philosophical system which he terms, rather disparagingly, as the position of the naked (Vivasanasamaya). Yet this position, expressed so aptly by the word syadvada, gives a very high truth. It emphasises the fact that no single view of the Shree Sudharmaswami Gyanbhandar-Umara, Surat
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