Jainism from the View Point of Vedantic Acaryas

Author(s): Yajneshwar S Shastri
Publisher: B J Institute

Page 72

Śri Rāmānujācarya and Jainism
61 and the joint simultaneous affirmation and negation (Astasahasrī, p. 125).
The speciality of Syādvāda is that, it reconciles all the partial view points and gives clear picture of reality. It has woven together all the nayas (partial view points) in it (Ha: 7: act: Adhyātmasāra). It is impartial and treats all the nayas equally like one's own children. According to Jaina thinkers, it is the best view of reality.
It is important to note, according to Jainas, views of other systems of philosophy are relative and partial. They comit the fallacy of mistaking a relative truth to be the absolute truth and fight against one another, while Jainism alone is impartial, because it puts all the partial view points (nayas) together. Anekānta alone is real view and to be the only truth. (अन्योन्यपक्षप्रतिपक्षभावाद् यथा परे मत्सरिणः प्रवादाः । नयानशेषानविशेषमिच्छन् न पक्षपाती समयस्तथा ते ॥ Anyayogavyavacchedikā, 30).
Further, Hemacandrācārya proclaims that Vitarāga is the only God and that Anekānta is the only Philosophical system. (7 OTTICE THIC 264 7 elle cold Torrefa: 1 Anyayogavyavaccehedikā, 28). Without anekānta we cannot explain reality, without it, it is impossible to explain, pain and pleasure, actions and fruits, bondage and liberation, good and evil, existence and non-existence, one and many, permanence and change, universal and particular. Hence, the opponents are out to destroy the world which is to be preserved only by the Jainas. (colia ToG:UT 7 queria 7 a THTHI