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234 Jaina Perspective in Philosophy and Religion
knowledge.1 So Syadvāda holds that the knowledge of reality has got innumberable characteristics.2 The reality is not simply Sat, nor simply Asat, nor simply Universal, nor simply Particular but both and also more.3 Even Tattvärthadhigamasutra, the Bible of Jainism recognises the most important use of Naya as the theory of Syadvada. Even Pramana is defined as that which gives us knowledge of a thing in its various aspects.5 Sri Abhinava Dharmabhūşapa in NyayaDipika holds that all expressions are somehow real. Let us hold with Mallisena Sūri, the author of Syadvada Mañjarī that all objects from a lamp to the sky are both eternal and non-eternal and hence do not disobey Syadvada. 7
Syādvāda and Anekāntavāda
A thing partakes the nature of both reality and unreality, Mallisena says, for example a man having characteristic of lion in one part and of man in other part is called Nysimhavatara. So Anekantavāda is called Syadvada, according to which the same object has got the presence of eter
1. “सम्पूर्णार्थं विनिश्यादि स्याद्वादश्रुतमुच्यते”, न्यायावतार, कारिका ३० । 2. “अनेकान्तात्मकार्थकथनं स्याद्वादः ", अकलंक, ग्रन्थरत्नत्रयम्, लघीयस्त्रये - प्रवचनप्रवेश, ८-२१ ।
वस्तु न केवल सन्नादि केवलमसत् अपितु सदसदात्मकं", Jaina Darśana Sara by Cainsukha Das, pp. 45-60.
4. " प्रमाण नयैरधिगमः", तत्वार्थ सूत्र, सू० ६, अध्याय १।
5. “अर्थस्यानेकरूपस्य धी प्रमाणं", अष्टसाहस्री |
6. "सर्ववाक्यं सावधारणम्", न्यायदीपिका, परोक्षप्रमाण एवं प्रमाण "सिद्धमनेकात्मकं वस्तु", श्लोक १५ ।
3,
44
·4
7. "आदीपमाव्योम समस्वभावं स्याद्वादत्रमुद्रानतिभेदि श्रवस्तुः ", स्याद्वादमंजरी (हिन्दी), श्लोक ५, पृ० २० |
४. भागे सिंहो नरो भागे यो सुर्यो भाग द्वयात्मकः ।
तम भागं विभागेन नरसिंह प्रयक्षते ।। स्याद्वादमञ्जरी, श्लोक ५
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