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Vol, XXII, No. 4
183
their totality, presenr the full of thing with respect of the particular attribute predicted of it. 57
Generally syadváda is identified with Anekāntavāda, but considered from the logical distinctions inherent in two theories, we can say that Anekānta is the basic principle of the complexity of reality and the possibility of looking at reality from different points of view. Syādvāda is the expression of the Anekāntavāda in logical and predicational form.58 In this sease, Anekāntavāda is the foundational principle and syadváda is the logical expression of the foundational principle.
Acārya Samantabhadra says that syadvāda and Kevalajñāna (ominiscient knowledge) are the foundational facts of knowledge. 59 The difference between the two is that kevalajñāna expresses the comprehensible knowledge of reality while syadvāda expresses the predicational propositions of the experience of reality presented in kevalajñāna. The former, is a direct experience, syadvāda is the indirect expression of the direct experience.60 Relevance of Anekānt
Anekânt purifies the thinking. It invites to do away evil thoughts and to cultivate good thoughts. It says that matter has no limitation. Because of matter differential, it has various contra qualities and all those characteristics are relative to each other and are contained in the same matter without any contra indications.
The importance of this comprehensive synthesis of 'Syādvāda' and 'Anekanta-naya' in day to day life is immense in as much as these doctrines supply a reational unification and synthesis of the manifold and rejects the assertions of bare absolutes.
Mr. Stephen Hay, an American Scholar-historian, refers to Mahatma Gandhi's views about the Jaina theory of Anekanta as under :
It has been my experience, wrote Gandhi in 1926, “that I am always truc (correct) from my point of view, and often wrong from the point of view of my critics. I know that we are both (myself and my critics) right from our respective points of view."
He further quotes Gandhiji's saying as under:
"I very much like this doctirne of the manyness of reality. It is this doctrine that has taught me to judge a Mussulman from his standpoint and a Christian from his... From the platform of the Jainas, I prove the non-creative aspect of God, and from that of Ramanuja the croative aspect. As a matter of fact we are all thin. king of the unthinkable, describing the indescribable, seeking to know the unknown, and that is why our speech falters, is inadequate
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