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Jainism from the view point of Vedāntic Ācāryas
Samantabhadra, while commenting on the word ‘Syāt says that “When the particle ‘Syāt is used by you (O Mahāvīra) as well as by a Srutakevalin (a realised one), in a sentence, it indicates in connection with other meanings, non-sidendness, it qualifies (since it is a partical nipāta) the meaning of the sentence concerned” area of Icela TELİ afa farqUFT Pirachsefalarci na wafan || Aptamimāṁsā, 103). Hemacandrācārya says that 'in the term' 'Syādvāda', the word ‘Syāť expresses many aspects of an object, hence, Syādvāda is called Anekāntavāda
(आदीपमाव्योम समस्वभावं स्याद्वादमुद्रानतिभेदि वस्तु । तन्नित्यमेवैकमनित्यमन्यदिति त्वदाज्ञाद्विषतां प्रलापाः ॥
. Anyayogavyavacchedikā, 5). Again, it is essential to understand the doctrine of Syādvāda presented by the Jaina thinkers. The Jaina philosophers say that Anekānta is the name of the ontological nature of reality, according to which every object possesses indefinite aspects. When an object, which is anekāntātmaka (possessing many characteristics) is expressed in a particular form of judgement, the expression is known as Syādvāda. We can express the characteristics of an object from different points of view and these points of view are expressed by the word
Syāt.' Akalanka points out : ‘The judgement about an object possessing many characteristics is called Syādvāda (37 cm 64 chef2714 PIGTG: | Laghīyastraya, p.83). This doctrine of Syādvāda is also called Anekāntavāda, because, the relativity of judgement is
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