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over these perennial issues of philosophical field. Jajna thinkers tried to solve the problem on the basis of Anekantavada and Syadvada, while the Buddhists adopted the theory of Vidhajjavada and Madhyamamarga.
Syadvada is a strange weapon in the armoury of Jainism. It can uproot our differences no matter how deep-set they are. Syadvada believes in bridging the gulf yawning between the conflicting idealogies. It strives to establish a liberal attitude in our feelings and dealings. Difference of opinion is bound to exist between one person and another. But one must not be adburate in his opinions. He must make room for admiting opinions other than his own.
In the eyes of Jaina philosophy, everything is multifaceted. It is neither only true nor only false, neither eternal nor transitory. It can be true from some angle and false from some other. According to one notion, it may be eternal and according to another it may be transitory. Existence of various shades of one and the same thing amounts to Anekantavada. Syadvada is an apt synonym for it. While Anekantavada deals with the descriptive aspect, Syadvada refers to the terminologicals aspect of any given thing. In other words, we can say that Anekantavada, the theory of non-absolustic standpoint, strives to incorporate the truth of all systems with its two organs that of Nayavada, the doctrine of standpoints, and Syadvada, the dialectic of conditional predication. The term “Syat” presupposes relatively in thought and expression. It does not imply probability or doubt as some philosophers falsely proclaim. The natural outcome of this view point is the feeling of understanding and sympathy. So long as we regard only our own notions as practical and consistent, we cannot respect and evaluate other opinions. Anekantavada, in the shape of Syadvada, is the only remedy to overcome all evil in thought, speech and action.
According to Anekantavada, the truth can never be explained through words. The words have their own limitations and the truth keeps infinite modes. A word can express a single mode of the object at a time. In Jainism the substance is neither absolutely expressible nor absolutely inexpressible. The infinite modes of the object cannot be expressed simultaneously by any linguistic device. This can be done only if one keeps always open the door for others views by using the particle “Syat" at the starting point which indicates the existence of other characteristics in the object. This device is also applied for creating interreligious harmony by accepting other views partly.
This synthetic attitude of Jainism can be traced out from its scriptures. For instance the Acarangasutra says. 1) One should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient
being. The Doctrine of Non-violence (Ahimsa-dharma) is immaculate, immutable and eternal (1.4.2) Does a seer of Truth ever has any extraneous impositions ? No, he has none (1.3.87). A Sadhaka who observes non-violence and forbearance is described as one who has perfectly comprehended the Truth and attained the Equanimity (1.5.27). One, having an unbiased outlook should say to one who has a biased outlook, “For the attainment of
Truth, you should adopt the unbiased attitudes" (1.5.97). 6. One who you think should be hit is none else but you. One who you think should be governed is none
else but you. One who you think should be tortured is none else but you. One who you think should be enslaved is none else but you (1.5.101).
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