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needs to be considered whether both Jiva and Ajiva are real in the same sense, whether both of them are rightly capable of being charaterised by Utpada (emergence), vyaya (degeneration/decay) and Dharawvya (continuity) and if so on what ground/s. Similarly it needs to be studied whether both of them have spatiality and/or temporality and that too in the same sense. Consideration of problems of this kind, it needs to be noted, has an important bearing even on methodological and conceptual investigations. (5) It is often held that Anekantavada and/or Nayaada bring forth plurality of perspectives. But it is of great significance to explicate how and why subscription to plurality of perspectives is both methodoligically and conceptually rewarding. It also needs to be considered whether and to what extent the different perspectives are consistent with one another. Their consisteney needs to be established, not merely to be assumed. (6) Ahimsa is said to be a structural principle of social organization. It also is said to emphasize the need of co-existence rather than of competition. But it needs to be brought out whether it was accepted as a policy or ideology or out of some other pressing need action-theoretic or otherwise. (7) Regarding Syadvada it is held that it establishes compatibility of various statements. But compatibility, cotenability, consistency etc. are logical issues and it needs to be shown that the propositions under consideration are logically compatible, cotenable, consistent etc. We should not elevate our policy of academic accommodatinity or even methodological helplessness to the level of consistency. (8) It is claimed that Svaduada, Anekantavada and Nayavada have important bearings of conceptual and methodological significance upon oneanother. This needs to be spelt out and the issues involved, at least, need to be stated as clearly and as precisely as possible. We do not wish to add more points on this count. The points are made here with the intention of bringing them to the notice of persons concerned with methodological investigations,
The Jaina logical and methodological investigation has three principal pillars. Syadvadı or Saptabhangi, Nayavada and Anekantavada. Some remarks seem to be in order before we proceed, although in our comments we wish to continue attention only to some issues. On the Jaina view, number of things are real and each one of them has number of dispositions (Paryayas) and properties (Gunas), some of which decay and vanish in course of time but some others emerge through course of time. Neither all the things nor their dispositions and properties-even all the dispositions and properties of any one of them are given simnltaneously. This situation brings forth number of issues : (1) Are the various things said to be real or existent in the same sense ? That is, can they be captured as values of the same kind of bound variable ? If this is neither feasible nor defensible, then, does Jainism assume starata of reals ? If so, on what basis? If, on the contrary, they could be said to be values of the same kind of bound variables, would this be consistent and defensible ? (2) If the dispositions and properties of a thing emerge in course of time and if they are not given simultaneously then this brings in an important distinction between potential and actual. How does Jaina thought account for it? Likewise, if some things emerge later
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