Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

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Jaina Logic
of the real, because the contradictions arise only because we take partial view of reality. According to the Jainas, other Daršanas present only the gleams of the broken light, while the Jaina view visualises the whole truth in its different aspects. Nayavāda and Syadvada are varieties of Anekantavada. Syödyada is complementary to the Naravada. Nayavāda is analytic in character and Svadvada is synthetic. It investigates the various shades of the truth given by a Naya and integrates them into a consistent comprehensive synthesis. Dasgupta suggests that the relation between them expresses the many alternatives indicated by the Syadvada for any and every Naya." In the Syadvada all the aspects of truth are woven together into the synthesis of the conditioned dialectic.
Syadvada is formed of the two words : Syat and vada. Syat was very often supposed to suggest doubt or uncertainity. But it is definitive in its expression from a particular point of view, in a particular context in the particular universe of discourse." Vada is the presentation or a theory and Svadvāda is foundational theory of Jaina Philosophy. Syadvada protests against one sided and dogmatic presentation of truth in fragments. It affirms that there are different facets of reality and they have to be understood and explained from various points of view. For this reason Ācārya Samantabhadra says that the word Syāt expresses an aspect of truth. He says that Syadvada kevalajnana are foundational facts of knowledge. Kevalajnana is the direct experience and Syadvada is the indirect experience expressed in propositional forms 118
Sometimes a controversy has been raised as to whether Syadvada is synonymous with Saptabhangi or of the entire nature of Jaina Philosophy Prabhācandra says that Syadvada
Cambridge
113 Dasagupta (S) History of Indian Philosophy (1921)
University Press 1957, Vol 1 P 181 114 Asfasahasri• p 296 115 Apramimänsä : 105