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Philosophy As Criticism-II
49
It is obvious how only two of the above are capable of enabling the inquirer to arrive at a synthesis, viz. the second and the third. It is only in them that some elements of the conflicting theories are retained and if carefully handled, both the ways of reconciliation can be made to result in the emergence of something new. And the focus of the Jaina philosophers was precisely on these iwo ways of 'reconciling' the claims and counter-claims of divergent systems of philosophy. The reason for this type of approach to the problem of reconciliation (which has actually led to the process of synthesis) is worthwhile analysing here.
Needless to say, we should not visualise the Jaina philosophers as having been concerned with the problem of choosing one or more of the various methods of reconciliation. References to the divergent ways in which solutions to problems of philosophy have been attempted represent our reviewing methods employed by philosophers whenever necessary. We consider such a philosophical stock-laking useful in the context of our analysis of the Jaina approach to problems. Hence the type of synthesis the Jaina philosophers aimed at is not to be construed as having resulted from their deliberately "wanting to create something new” from out of the various theories prevalent then but rather as a natural sequel to their attempting to indicate the manifold nature of Reality. That is, notwithstanding the fact that the Jaina philosophers were appreciative of the need for analysis, they were equally well aware of the limitations of. considering analysis as an autonomous procedure in philosophy. The logical implication of such an approach to analysis was that it needed to be followed by a process of synthesis which would put together (not mechanically but in the organic sense of finding the rightful and reciprocal relationships between parts) the results of analysis. The Jaina philosophers' conceding the positive contributions of the various systems of philosophy was thus a result of their considering them significant in the effort at understanding Reality.
The different types of emphasis found in the Nayavāda which was analysed in the last chapter and the Syadvāda which is to be studied in the present chapter now becomes evident. Having already noted that they are two different but closely related aspects of Anekantavāda it now emerges that while the former lays its emphasis on analysis, the latter stresses the significance of synthesis.
The close-knit relationship between analysis and synthesis is
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