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knowledge or limited knowledge so that knower may save himself from committing injuries. The Syādvāda stands on its base the word 'Syat' which means in some relation 'in some limitation' up to some extent etc. Therefore, when a knower expresses his knowledge with the very word 'Syat', his expression according to Jainism is considered to be limited and relative. He saves himself from presenting his incomplete knowledge in the complete form. At the same time he does not impress other persons wrongly. Other persons do not feel that they are wrong and the only person who has expressed his knowledge is right. In this way they also do not feel any trouble. Here it may be confirmed that Syādvāda protects a man from both Sva-hiṁsā as well as Para-hiṁsā which are committed through the wrong expression of knowledge. Ahirsāvāda ( Theory of Non-violence )
In the Jaina Ethics Non-violence occupies a full fledged status which will be discussed later on. But here this much must be known that the Jaina conduct has been divided mainly into two parts :
(i) Duties of Saints (Sramaņācāra ) (ii) Duties of House-holders ( Śrāvakācāra )
The five great austerities ( Pañcamahāvrat ) - Non-violence ( Ahimsă ), Truth ( Satya ), Non-stealing ( Acaurya ), Celebacy ( Brahmacarya), Non-possessiveness ( Aparigraha) have been prescribed for saints. The five semi-austerities ( Pafica anuvrata ) have been suggested for the householders. The same five austerities which have been suggested for saints, have been also accepted for the house-holders, but with some limitations, Buddhist Philosophy and Non-violence
Buddhism is another system of Šramaņic traditions. In the sixth century B. C. it was brought into existence by Lord Buddha a contemporary of Lord Mahāvīra the 24th Tīrthankara of Jainism. This school of Indian philosophy also has hesitated to accept the existence of God and importance of the Vedas.
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