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Theory of Relativity
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ging modes are concerned. If one understands in this sense there is no contradiction. As Dr. S. Radhakrishnanl puts it :
“Attributes which are contradictory, in the abstract cocxist in life and experience. The tree is moving in (the sense ) that its branches are moving, and it is not moving since it is fixed to a place in the ground. It is necessary for us to know a thing clearly and distinctly, in its self-cxistence as well as in its relations to other objects.”
Prof. Ananda Sankara Dhruva, a venerated Gujarāti Scholar and a top literary critic has also criticised Sankara's comments on Syadváda as under :
"The doctrine of Syádváda seeks to achieve the synthesis of different theories (of philosophy ). Sarkaracárya's criticism of Syádváda has no relevance to its central theme. It is certain that a thing cannot be properly understood so long as it is not examined from various aspects. The doctrine of Syadváda is useful for this reason. Some people call this doctrine of Maha vira as the doctrine of "doubt'. But I do not agree with them. Syadváda is not a doctrine of doubt because it teaches us the comprehensive art to judge a thing properly."2
Prof. A. N. Upadhye3 says : “This doctrine of seven-fold predication is often misunderstood and misrepresented by idealists who have not been able to appreciate the metaphysical basis and intellectual approach. It reminds one, of the rcalist -- relativists of the west, such as Whitehead and others. The Jaina logician is neither a sceptic nor a agnostic; but he is a realist working with sound common sense. He does not want to ignore the relative or conditional character of
1. Indian Philosophy, Vol. I, p. 304. 2. English translation from Gujrati book, 'Jaina as viewed
by a Non-jaina'. 3. Article on Jainism published in 'Cultural History of India',
Clarendon Press, Oxford.
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