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JAIN PIIITOSOPHY & MODERN SCIENCE
The essential truth known by the omniscient and proved by the 'Nishchaya Naya' is also nominally unrelative or absolute. It is also not beyond the category of non-absoluto existence and non-existence. Thus the manifesto of Syadwad that all truth is relative and perfect or real truth is not different from it, is obvious and it is logically tenable on the tests of modern Theory of Relativity
In the Lycs of the Critics Both Syadwad and Theory of Relativity have had to suffer a lot of opposition in their own fields from their l'espective critics The criticisms levelied at both are almost the same. Both systems of thouglıl have been opposed by great scholars because of their complexity but such criticism shave proved to be fuerile and based on ignorance For example, a great scholar like Shankaracharya wrote indiscreetly without grasping the very essence of Syadwad— "When the means of knowing the subjects and the process of knowledge are all indefinite how can a Tirthanker authoritatively sermonise on any subject and even follow the precept?" In the same way, Prof. S. K Belwalker writes in another context, "The portion of Jain Philosophy dealing with knowledge, as based on Syadwad, is incorrect and incongruous 'S' can be, 'S' cannot be, both can be; all this can and cannot be 'P' at the same time. In this way, a negative and agnostic assertion cannot be called a theory” In the same way, some people have also said that it is a strange
