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INTRODUCTION.
XCI
al sciences. Nayas simply analyse and take to bits only a particular aspect, 80 a process of synthetic expression like Syādvāda is necessary to convey the nature of reality,
EVALUATION OF SYĀDVĀDA.-As Prof. Chakravarti puts it, Syādvāda has steered clear of the shallow realism of Cārvākas and the ludicrous idealism of Nayavādins. "Syädvāda' says Prof. Dhruva 'is not a doctrine of mere speculative interest, one intended to solve a mere ontological problem, but has a bearing upon man's psychological and spiritual life'3 It has supplied the philosopher with - cosmopolitanism of thought convincing him that Truth is not anybody's monopoly with tariff walls of denominational religions and the religious aspirant with intellectual toleration' which is quite on par with Ahimsă for which Jainism has eminently stood for the last two thousand years and more..
8. JAINA CONCEPTION OF DIVINITY.--The soul being tainted with karman develops states of consciousness which being auspicious or inauspicious receive karmic influx ; and it is this karman that binds the soul and revolves it in samsāra. Essential characteristics of the soul are all crippled by the karmic encrustation of eight kinds (II, 95). The soul in this round-of-rebirths is subject to attachment, aversion and other psychic states tinged with passions which occasion further karmas (III, 43). The way out of this samsāra consists in Right faith, Right knowledge and Right conduct (1, 6). The first consists in believing in the nature of things or realities as they are, for instance the soul is essentially pure etc.; the second consists in comprehending the whole range of objectivity as preached by Arahantas or from the
1 The exact chronological relation between Nayavāda and Syādvāda, the grouping of
seven or six Nayas under Dravyārthika and Paryāyārthika, the coordination or identification of these two Nayas with Nis'caya and Vyavahāra; these are points which need
further study on strictly historical and philological lines. 2 Pascāstslāya Intro. p. 85. 3 Syādvādamañjarī notes p. 272. 4 Syādvāda or Saptabhargı attracted the attention of Orientalists mainly because
Brahmasutra of Bädarāyana contains & sūtra na elasmannasambhavät II, 11, 33, which really contains an attack against Anekāntavāda of the Jaipas, and the spirit of the sūtra has been consistently immortalized by a host of commentators like S'ankara, Rāmānuja, Vallabha and others. It is not possible to say exactly the Jaing definition which Bādarāyana had in view; but in all probability the Jaina definition contained a word erasmin, and it was perhaps a forerunner of such definitions now met with in Jaina commentaries: pras'na-vas'ād elasmin vastun avirodhena vidha-pratosedha-vikalpana saptabhangi (Rajavartala p. 24), or the anonymous verse whose source I have not been able to trace but which is quoted by Jayasena in his tikā on Paficāstilīya
elasminnavirodhena pramcna-naya-vākyatah /
sadadı-Lalpanā yo ca saptabhavigiti sa mata // Almost all manuals on Jainism contain some discussion about Syadvāda, so an exhaustive bibliography is beyond the scope of this foot-note. Before one actually begins the study of Jaina technical works on Syādvāda the following books can bo read with advantage. Jacobi's paper The Metaphysics and Ethics of the Jainas”; Chakravartı: Parcāstıkaya, Philosophical Introduction (SBJ III); Dasgupta: A History of Indian Philosophy Vol. I, Chapter on Jainism; Radhakrishnan Indian Philosophy Vol 1, Ohapter on Jainism; Dhruva. Syādvädanajari Intro. & Notes. Important texts etc. have been noted by Prof. Dhruya in his Introduction and notes,
