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Chapter Eight NATURE OF UNCONDITIONALITY IN
SYĀDVĀDA (1) Ahimsa, Anekantavada and Syadvada --- Jainism is a great experiment in Ahinsa ( non-violence ) in word, deed and thought. Infinite knowledge, faith, power and bliss are the innate characters of every soul. What is needed is external non-interference. The doctrine of Anekantavada ( nonabsolutism ) is simply an extension of Ahinsa in the field of reality. When things have many characters ( anantadharmatmakam )?, naturally they are objects of all-sided knowledge. Any particular object can be viewed from different points of view. So when we speak of a particular aspect, we have to use the word 'syat' i. e., from a particular point of view, or as related to this aspect, this object is such and pot otherwise. So Syádváda is the doctrine of Relativity of Judgement which is born out of the non-violent and non-absolutistic attitude of the Jainas, which led to the uttermost cautiousness of speech of "explaining problems with the help of Siyuvaya (Syadvada ) or Vibhajjavaya. Our thought is relative. Our expressions are relative2. Thus the doctrines of Ahinsa, Anekantavāda and Syadvada are organically related.
(2) Syadvada : A forin of Scepticism - Scepticisin denies the possibility of knowledge3, said James Iverach. It starts from ‘no more such than such' and ends in 'we know not where, why and whence'. It doubts or denies the very possibility of knowledge. But the position taken by Jainisin is this "there is reality; its nature is such and such; still it is possible
1. Haribhadra, Sacl-darsana-samuccaya, 55. 2. Tatia, N, M.: Studies in Jaina Philosophy ( 1951 ), p. 22. 3. Encyclopaedia of Religion and Ethics, Vol. 5, p. 340 b.
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