text stringlengths 8 3.87k |
|---|
522.5550537109375 8 WikiText2 |
21600 These Jain philosophical concepts made important contributions to ancient Indian philosophy , especially in the areas of skepticism and relativity . |
92.77083587646484 21 WikiText2 |
21601 = = = = Syādvāda = = = = |
90.67414093017578 9 WikiText2 |
21602 Syādvāda ( Sanskrit : स ् याद ् वाद ) is the theory of conditioned predication , which provides an expression to anekānta by recommending that every phrase or statement be expressed in the optative mood ( the equivalent of the subjunctive mood in Latin and other Indo @-@ European languages ) , i.e. generally by ... |
42.27738952636719 217 WikiText2 |
21603 Affirmation , when not in conflict with negation , yields the desired result of describing truly an object of knowledge . Only when affirmation and negation are juxtaposed in mutually non @-@ conflicting situation , one is able to decide whether to accept or reject the assertion . This is how the doctrine of con... |
87.05107879638672 66 WikiText2 |
21604 Syādvāda is not only an extension of anekānta ontology , but a separate system of logic capable of standing on its own . As reality is complex , no single proposition can express the nature of reality fully . Thus " syāt " should be prefixed before each proposition giving it a conditional point of view and thus ... |
62.7961311340332 102 WikiText2 |
21605 syād @-@ asti — in some ways , it is , |
642.64404296875 13 WikiText2 |
21606 syān @-@ nāsti — in some ways , it is not , |
284.3138732910156 14 WikiText2 |
21607 syād @-@ asti @-@ nāsti — in some ways , it is , and it is not , |
118.57765197753906 22 WikiText2 |
21608 syād @-@ asti @-@ avaktavyaḥ — in some ways , it is , and it is indescribable , |
121.14163208007812 22 WikiText2 |
21609 syān @-@ nāsti @-@ avaktavyaḥ — in some ways , it is not , and it is indescribable , |
88.15254211425781 23 WikiText2 |
21610 syād @-@ asti @-@ nāsti @-@ avaktavyaḥ — in some ways , it is , it is not , and it is indescribable , |
59.79256820678711 30 WikiText2 |
21611 syād @-@ avaktavyaḥ — in some ways , it is indescribable . |
169.7263946533203 14 WikiText2 |
21612 Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time , space , substance and mode . To ignore the complexity of reality is to commit the fallacy of dogmatism . |
36.308929443359375 42 WikiText2 |
21613 The phrase ‘ in a way ’ ( syāt ) declares the standpoint of expression – affirmation with regard to own substance ( dravya ) , place ( kṣetra ) , time ( kāla ) , and being ( bhāva ) , and negation with regard to other substance ( dravya ) , place ( kṣetra ) , time ( kāla ) , and being ( bhāva ) . Thus , for a ‘ ... |
14.19534683227539 228 WikiText2 |
21614 According to the Jains , Syādvāda and kevalajñāna ( omniscience ) are the foundational facts of knowledge . In this regard , Āchārya Samantabhadra writes : |
83.86555480957031 26 WikiText2 |
21615 Syādvāda , the doctrine of conditional predications , and kevalajñāna ( omniscience ) , are both illuminators of the substances of reality . The difference between the two is that while kevalajñāna illumines directly , syādvāda illumines indirectly . Anything which is not illuminated or expressed by the two is n... |
44.024818420410156 67 WikiText2 |
21616 = = = = Nayavāda = = = = |
116.65841674804688 9 WikiText2 |
21617 Nayavāda is the theory of partial standpoints or viewpoints . Nayavāda is a compound of two Sanskrit words — naya ( " reason " or " method " ) and vāda ( " school of thought or thesis " ) . It is used to arrive at a certain inference from a point of view . An object has infinite aspects to it , but when we descr... |
40.361629486083984 270 WikiText2 |
21618 = = = Syncretisation of changing and unchanging reality = = = |
452.69586181640625 12 WikiText2 |
21619 The age of Mahāvīra and Buddha was one of intense intellectual debates , especially on the nature of reality and self . Upanishadic thought postulated the absolute unchanging reality of Brahman and Ātman and claimed that change was mere illusion . The theory advanced by Buddhists denied the reality of permanence... |
29.24188232421875 232 WikiText2 |
21620 This philosophical syncretisation of paradox of change through anekānta has been acknowledged by modern scholars such as Arvind Sharma , who wrote : |
178.34597778320312 23 WikiText2 |
21621 Our experience of the world presents a profound paradox which we can ignore existentially , but not philosophically . This paradox is the paradox of change . Something – A changes and therefore it cannot be permanent . On the other hand , if A is not permanent , then what changes ? In this debate between the " p... |
42.19728469848633 111 WikiText2 |
21622 However , anekāntavāda is not simply about syncretisation or compromise between competing ideas , as it is cooperatively about finding the hidden elements of shared truth between such ideas ( such as naturalism — relative to pantheism and sanctuary — although its basis in simplicity may be described with the sci... |
47.764854431152344 250 WikiText2 |
21623 The Jain samaṇīs of Ladnun uncompromisingly maintain ahiṃsā to be an eternal and unchangeable moral law . Other views and beliefs that contradict this belief would certainly be challenged , and ultimately rejected . But what is significant , is that both the rejection and retention of views is tempered by the be... |
71.74878692626953 87 WikiText2 |
21624 Anekāntavāda is also different from moral relativism . It does not mean conceding that all arguments and all views are equal , but rather logic and evidence determine which views are true , in what respect and to what extent ( as truth in relativism , itself ) . While employing anekāntavāda , the 17th century ph... |
47.2578010559082 183 WikiText2 |
21625 = = = Parable of the blind men and elephant = = = |
281.1757507324219 13 WikiText2 |
21626 The ancient Jain texts often explain the concepts of anekāntvāda and syādvāda with the parable of the blind men and an elephant ( Andhgajanyāyah ) , which addresses the manifold nature of truth . |
123.17566680908203 34 WikiText2 |
21627 A group of blind men heard that a strange animal , called an elephant , had been brought to the town , but none of them were aware of its shape and form . Out of curiosity , they said : " We must inspect and know it by touch , of which we are capable " . So , they sought it out , and when they found it they grop... |
26.223491668701172 221 WikiText2 |
21628 Two of the many references to this parable are found in Tattvarthaslokavatika of Vidyanandi ( 9th century ) and Syādvādamanjari of Ācārya Mallisena ( 13th century ) . Mallisena uses the parable to argue that immature people deny various aspects of truth ; deluded by the aspects they do understand , they deny the... |
62.60070037841797 181 WikiText2 |
21629 = = History and development = = |
637.2960815429688 7 WikiText2 |
21630 The principle of anekāntavāda is the foundation of many Jain philosophical concepts . The development of anekāntavāda also encouraged the development of the dialectics of syādvāda ( conditioned viewpoints ) , saptibhaṅgī ( the seven conditioned predication ) , and nayavāda ( partial viewpoints ) . |
46.354217529296875 46 WikiText2 |
21631 = = = Origins = = = |
177.95758056640625 7 WikiText2 |
21632 The origins of anekāntavāda lie in the teachings of Mahāvīra , who used it effectively to show the relativity of truth and reality . Taking a relativistic viewpoint , Mahāvīra is said to have explained the nature of the soul as both permanent , from the point of view of underlying substance , and temporary , fro... |
31.2860164642334 160 WikiText2 |
21633 A monk living single should not ridicule heretical doctrines , and should avoid hard words though they be true ; he should not be vain , nor brag , but he should without embarrassment and passion preach the Law . A monk should be modest , though he be of a fearless mind ; he should expound the syādvāda , he shou... |
93.32659912109375 79 WikiText2 |
21634 = = = Early history = = = |
167.6863250732422 8 WikiText2 |
21635 The early Jain canons and teachings contained multitudes of references to anekāntavāda and syādvāda in rudimentary form without giving it proper structure or establishing it as a separate doctrine . Śvētāmbara text , Sutrakritanga contains references to Vibhagyavāda , which , according to Hermann Jacobi , is the... |
44.724857330322266 174 WikiText2 |
21636 Ācārya Siddhasena Divākara expounded on the nature of truth in the court of King Vikramāditya : |
115.44608306884766 16 WikiText2 |
21637 Vikramāditya : What is ' truth ' ? That which is said repeatedly , that which is said loudly , that which is said with authority or that which is agreed by the majority ? |
41.691810607910156 35 WikiText2 |
21638 Divākara : None of the above . Every one has his own definition of ' truth ' and that it is conditional . |
84.98240661621094 23 WikiText2 |
21639 Vikramāditya : How about traditions ? They have been established by our ancestors and have passed the test of time ? |
65.75611114501953 21 WikiText2 |
21640 Divākara : Would the system established by ancestors hold true on examination ? In case it does not , I am not here to justify it for the sake of saving the traditional grace of the dead , irrespective of the wrath I may have to face . |
91.09842681884766 48 WikiText2 |
21641 In Sanmatitarka , Divākara further adds : " All doctrines are right in their own respective spheres — but if they encroach upon the province of other doctrines and try to refute their view , they are wrong . A man who holds the view of the cumulative character of truth never says that a particular view is right ... |
73.17748260498047 68 WikiText2 |
21642 = = = Age of logic = = = |
232.2008514404297 9 WikiText2 |
21643 The period beginning with the start of common era , up to the modern period is often referred to as the age of logic in the history of Jain philosophy . By the time of Akalanka ( 5th century CE ) , whose works are a landmark in Jain logic , anekāntavāda was firmly entrenched in Jain texts , as is evident from th... |
42.39455795288086 71 WikiText2 |
21644 Ācārya Haribhadra ( 8th century CE ) was one of the leading proponents of anekāntavāda . He was the first classical author to write a doxography , a compendium of a variety of intellectual views . This attempted to contextualise Jain thoughts within the broad framework , rather than espouse narrow partisan views... |
63.814632415771484 71 WikiText2 |
21645 Ācārya Amrtacandra starts his famous 10th century CE work Purusathasiddhiupaya with strong praise for anekāntavāda : " I bow down to the principle of anekānta , the source and foundation of the highest scriptures , the dispeller of wrong one @-@ sided notions , that which takes into account all aspects of truth ... |
167.69432067871094 69 WikiText2 |
21646 Ācārya Vidyānandi ( 11th century CE ) provides the analogy of the ocean to explain the nature of truth in Tattvarthaslokavārtikka , 116 : " Water from the ocean contained in a pot can neither be called an ocean nor a non @-@ ocean , but simply a part of ocean . Similarly , a doctrine , though arising from absolu... |
91.0621566772461 80 WikiText2 |
21647 Yaśovijaya Gaṇi , a 17th @-@ century Jain monk , went beyond anekāntavāda by advocating madhāyastha , meaning " standing in the middle " or " equidistance " . This position allowed him to praise qualities in others even though the people were non @-@ Jain and belonged to other faiths . There was a period of stag... |
93.96591186523438 78 WikiText2 |
21648 = = = Role in ensuring the survival of Jainism = = = |
178.24217224121094 13 WikiText2 |
21649 Anekāntavāda played a pivotal role in the growth as well as the survival of Jainism in ancient India , especially against onslaughts from Śaivas , Vaiṣṇavas , Buddhists , Muslims , and Christians at various times . According to Hermann Jacobi , Mahāvīra used such concepts as syādvāda and saptbhangi to silence so... |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.