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of language. So we talk of the language of Science, the language of Mathematics, the language of Logic etc. All this amounts to a choice of terminology, forms of statement and ways of their presentation. This extension and construction over what is known as common or natural language is considered necessary for the progress of knowledge and its communication. Hence Bohr's first and continuing preoccupation with philosophical problems related to the use of language for unambiguously describing our experiences' 13 The doctrine of niksepa, specially the nāma nikșepa, of Jaina philosophy is meant to avoid superfluity and ambiguity in our understanding and exposition. The role of the complementarity approach and of Syādvāda logic is to give less ambiguous meaning to the terminology of natural language to provide greater insight into the relationship between human mind and reality”. 14 If it were possible (we optimistically think that it will be possible) to evolve a suitable language to represent the truth about reality more faithfully, many of our contradictions which are only seemingly true will melt into a harmonious whole. We may think that Mahāvīra, the original propounder of Syādvāda, must have delivered his discourses in the language of Syadvāda which could be understood by all in their own ways. It must have been a language underlying different tongues of the people present in his audiences. Again, language may attain heights of evolution, still, as a human creation, it will leave field for further progress. Thus the principle of inexpressibily is guarded in a safe dome by nature; not that it is so because of the incapacity of man to express them through speech. The relation of knowledge between human mind and reality is quite possible; but the relation of expressibility between man's speech and reality is limited by nature. Such is the conception about inexpressibility in Jaina philosophy.
“There is no possibility”, according to K. C. Bhattacharya, "of a philosophy progressing towards a single unanimously accepted solution". 18 With the development of thought and language a philosophy must rise to suit higher and higher levels of reality in respect of its comprehension and expression. As we see in Hegelia
sm, thought moves from thesis to antithesis and then to synthesis. The movement does not stop at synthesis which again becomes a thesis for the next stage and opens the way for further movement of thought. The basic and deep-rooted truth obout Anekānta (or Syādvăda) is announced as "Anekānta too is anekānta', 16 the first term 'anekānta' in the statement being a noun and the second one being an adjective. It must mean that the process initiated by Anekānta will
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