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Jainism As Metaphilosophy
which of their aspects deserve to be retained in the overall attempt at arriving at a synoptic view. The procedures of analysis as well as synthesis are thus considered equally valuable in the constructive-critical role to be played by philosophy.
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By reviewing and reinterpreting the idea of perspectives, we have already considered in effect, the significance of Nayavada as the analytical aspect of the Jaina view of the critical function of philosophy proposed in Anekāntavāda. We shall adopt a similar procedure in regard to Syadvāda to highlight the synthetic aspect constituting the other component of critical philosophy.
By prefixing the syat-particle to every proposition regarding Reality, the Jaina philosophers scrupulously avoid the tone of categoricalness in regard to the various views proposed. The prefix is also indicative of the possibility of arriving at a synthesis. for, in the absence of the prefix, several categorical positions,-different from and even opposed to each other would have to be considered equally and absolutely valid. And this, even on the face of it, would indicate irreconcilability ad internal contradiction and consequently would not even hold out bleak prospects of seeing their relatedness. The prefixing of the seven propositions in the celebrated formulation of the Syadvada (elaborated in the previous chapter) then is not to be understood as casting doubts in regard to all the views which have been put forward but as a critical approach to absolutistic claims of each of them. It seems to me that the Jaina philosophers also imply that if the claims of complete validity from the various schools are allowed to be entertained, the question as to which one of them is to be accepted and which others are to be rejected, would logically arise and hence, even to start with, only a qualified acceptance (and obviously too, only a qualified rejection) of the claims to validity is suggested as a way of resolving the problem of understanding Reality.
It would thus become clear that the significance of Syādvada as a criticism of forthright formulations of philosophical doctrines consists in its holding out hopes that the situation in the world of philosophy is not as hopeless as its seems to be. Despite differing formulations and varying types of emphasis laid by schools of thought, it is still possible that valuable insights into the nature of Reality can be gained from the various views held, this by adopting the procedure of constructive criticism, by adopting the attitude that while rejection of absolute claims might be inevitable, acceptance of aspects of the theories is quite possible.
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