Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 22

source the above trichotomy is derived from, yet such interpretation is often found in popular and informative books about Jainism.
iii) Svādvāda is established as a knowledge or its expression based on words of reliable person (āpta-vacana) or sruta fāgama) which constitutes a part of indirect knowledge (parokșa-jñāna), and as such is always accompanied by verbal expression. Thus it represents, so to speak, a sort of verbal reflection of the Jaina doctrine of anekāntavāda, non-absolutism. It is almost certain that such placement of syādvāda in the Jaina logic beings with Siddhascna Divākara and its systematisation reaches to a height of perfection by Vādideva Sūri.
iv) Syādvāda is understood to be identical with pramāņa (right knowledge ) as contrasted with nava (right partial view) and durnaya (wrong partial view), as with the case of Vitarāgastuti of Hemacandra Sūri, and sometimes it is considered, in the widest sense, as identical with the Jaina philosophy itself.
* This is a portion of a revised edition of the paper with same title in the Proceedings of the Faculty of Letters of Tokai University No. 12.
REFERENCES
1. Historian Dr. Jyoti Prasad Jain, after an elaborate investigation into different evidence, has assigned him to the early part of the 1st C.E., to be exact, to this date in his The Jaina Sources of the History of Ancient India, p.125, Munshiram Manoharlal Publication, Delhi 1964. 2. Pañcāstikāyasāra of Kundakunda, pp.9-10, eds. Prof. A. Chakravarthi and Dr. A.N. Upadhye, Bharatiya Jnanpith Publication, Delhi 1975. 3. Dr. J.P. Jain, op.cit. p. 267. 4. Ibid., p.148. 5. Nyāyāvatāra of Siddhasena Divākara by Dr. S.C. Vidyabhusana, p. *79, ed. Dr. A.N. Upadhye, Jaina Sahitya Vikas Mandal, Bombay 1971. 6. Dr. J.P. Jain, op. cit., p. 165. 7. Ibid., p.201. 8. Jinamañjari, Vol.4, No.1, April 1993, p.63, Canada
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