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AnekAnt(pluralism or "doctrine of multiplicity") and syAdvAd(contextual reasoning)

Discussion in 'Jainism DIR' started by religion99, Aug 2, 2014.

  1. religion99

    religion99 Active Member

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    AnekAnt(pluralism or "doctrine of multiplicity") and syAdvAd(contextual reasoning) are two important concepts in Jainism. This thread is to discuss them.
     
  2. Aupmanyav

    Aupmanyav Be your own guru

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    Quotes from Wikipedia - Anekantavada:

    Gautama: Lord! Is the soul permanent or impermanent?
    Mahāvīra: The soul is permanent as well as impermanent. From the point of view of the substance it is eternal. From the point of view of its modes it undergoes birth, decay and destruction and hence impermanent.
    —Bhagvatisūtra, 7:58–59
    Jayanti: Lord! Of the states of slumber or awakening, which one is better?
    Mahāvīra: For some souls the state of slumber is better, for some souls the states of awakening. Slumber is better for those who are engaged in sinful activities and awakening for those who are engaged in meritorious deeds.
    —Bhagvatisūtra, 12:53–54

    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 should use the two permitted kinds of speech, living among virtuous men, impartial and wise.
    —Sūtrakritānga, 14:21–22

    Ācārya Siddhasena Divākara expounded on the nature of truth in the court of King Vikramāditya:
    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?
    Divākara: None of the above. Every one has his own definition of 'truth' and that it is conditional.
    Vikramāditya: How about traditions? They have been established by our ancestors and have passed the test of time?
    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.
    —Ācārya Siddhasena Divākara, Vardhamana Dvātrimṣikā, 6/2
     
  3. atanu

    atanu Member
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    Someone please continue.
     
  4. Aupmanyav

    Aupmanyav Be your own guru

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    Atheist, Advaita (Non-duality), Orthodox Hindu
    Before someone continues, allow me to repeat my last post "Quotes from Wikipedia - Anekantavada" which came out jumbled.

    Gautama: Lord! Is the soul permanent or impermanent?
    Mahāvīra: The soul is permanent as well as impermanent. From the point of view of the substance it is eternal. From the point of view of its modes it undergoes birth, decay and destruction and hence impermanent.
    Bhagvatisūtra, 7:58–59

    Jayanti: Lord! Of the states of slumber or awakening, which one is better?
    Mahāvīra: For some souls the state of slumber is better, for some souls the states of awakening. Slumber is better for those who are engaged in sinful activities and awakening for those who are engaged in meritorious deeds.
    Bhagvatisūtra, 12:53–54

    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 should use the two permitted kinds of speech, living among virtuous men, impartial and wise.
    Sūtrakritānga, 14:21–22

    Ācārya Siddhasena Divākara expounded on the nature of truth in the court of King Vikramāditya:
    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?
    Divākara: None of the above. Every one has his own definition of 'truth' and that it is conditional.
    Vikramāditya: How about traditions? They have been established by our ancestors and have passed the test of time?
    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.
    —Ācārya Siddhasena Divākara, Vardhamana Dvātrimṣikā, 6/2
     
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