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Jainism As Metaphilosophy
presupposed in the doctrine of naya (Nayavāda) itself, no doubt since it highlights the need for considering the significance of other standpoints even when one standpoint is espoused. It is worth reiterating that fallacies (nayābhāsas) arise when the need to consider ‘other views' is ignored." But the doctrine of Syāt (Syādvāda or Maybeism), by pointing to the need for considering the various viewpoints as together contributing to our knowledge of Reality, clearly indicates that the process of understanding becomes complete only when the various views are considered in relation to one another. Far from reading contradictory doctrines into the divergent viewpoints, the Jaina thinkers have, in their Syādvāda, attempted to indicate that if carefully considered, the conflicts between divergent doctrines would be seen to be seeming rather than real. Since they are not inherently irreconcilable, the process of reconciliation suggested is not an artificially contrived one but is one that the diverse viewpoints themselves warrant.
The first step in indicating reconcilability is to suggest that extreme caution is to be observed in presenting viewpoints. This caution is to be observed particularly while formulating propositions to indicate different approaches to the nature of Reality. This seems to be the implication of a Jaina monk being required to take care of his speech." He is prohibited against indulging in categorical assertions or negations. A wise man should not mock at others, nor should he espouse his views without qualifying them. He should explain, with the help of vibhajya-vāda and using conditional expressions. Since the suggestion here is using noncategorical, qualified statements, the non-absolutist approach of the Jaina philosophers is clear. It is significant that the Jaina theory of Anekānta itself has been referred to as a non-absolutist theory of Reality as has been noted earlier. It also needs to be noted here that in the method of seven-fold predication (saptabhanginaya), absolute affirmation as well as categorical denial of statements concerning Reality are carefully avoided. The implications of both for a constructive-critical method in philosophy pleaded for by Jaina philosophers also deserve notice.
The Vibhajya method has been noted by researchers in Jainology as one which was used both by the Buddha and Mahāvīra to tackle difficult metaphysical problems but in different ways and correspondingly with different effects, - these relating to the ways in which conflicts between opposite viewpoints could be resolved.
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