Multidimensional Application of Anekantavada

Author(s): Sagarmal Jain, Shreeprakash Pandey, Bhagchandra Jain Bhaskar
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/014009/1

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arswanatha Vidyapitha Series No. 117 Series No. 117 General Editors Dr. Sagarmal Jain Dr. Bhagchandra Jain Bhaskar D arpana MULTI-DIMENSIONAL APPLICATION of ANEKANTAVADA Editors : Dr. Sagarmal Jain Dr. Shriprakash Pandey Parswanatha Vidyapitha, Varanasi & Navin Institute of Self-development, Ahmedabad Private BONE Use Only www. library.org

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Parswanatha Vidyapitha Series No. 117 General Editors Dr. Sagarmal Jain Dr. Bhagchandra Jain Bhaskar MULTI-DIMENSIONAL APPLICATION OF ANEKANTAVADA Editors : Dr. Sagarmal Jain Dr. Shriprakash Pandey Publishers : Parswanatha Vidyapitha, Varanasi. & Navin Institute of Self- development, Ahmedabad

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(c) Parshwanath Vidyapeeth Navin Institute of Self-development ISBN-81-86715-41-X First Edition: 1999 Price Rs. 500.00 U.S. $ 20.00 Published by Shri Bhupendra Nath Jain for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi 221005, Ph. : 316521, 318046 & Shri Navin K. Shah for Navin Institute of Self-Development, Navaprakash, Gulbai Tekra, Opp. Dharmyug Apts. Ambavadi, Ahmedabad 380006. Ph. : 7400666, Fax : 091796568552., Composed at : Rajesh Computers, D 59/378 K-2, Sigra, Varanasi, Ph. 220599, Printed at : Vardhaman Mudranalaya, Bhelupura , Varanasi 221010.

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Publisher's Note Present title Anekantavada is a compilation of the papers presented at the National Seminar on Anekantavada, organised by Navin Institute of Self-development, Ahmedabad, in 1993. It also contains some of the selected essays on Anekantavada out of different essays received for the Essay competition on Anekantavada organised by the same institution. We are very thankful to Shri Navinbhai Shah, Managing Trustee, Navin Institute of Self-development, Ahmedabad, who not only entrusted this work to us for publication but also wrote its first introductory part 'Multi-dimensional Reflections on Anekantavada! He provided us all the facilities required for its publication. His observation about Anekantavada and its application dealt in Part I, are his own. Some times, in his observation, he looks different to the traditional meaning of Anekantavada but even he has beautifully discussed its application part. While editing the papers/essays, keeping in view the size of the book, some of the essays have been omitted and some cut short without disturbing their main theme. Its Gujarati and Marathi part is being published from Navin Institute of Self-development. We are very thankful to both the editors of the volume - Dr. Sagarmal Jain, Director Emeritus and Dr. Shriprakash Pandey, Lecturer in Jainology at Vidyapitha, for its thorough editing. Dr. Pandey has not only edited the book but he has seen it through the press also. We are thankful to Dr. Bhagchandra Jain Bhaskar, Professor

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& Director Parswanatha Vidyapitha who went through the manuscript and gave his valuable suggestions. Our Jt. Secretary Shri Indrabhooti Barar deserves for special thanks as he is continuously putting his efforts to improve the quality of the publications of Parswanatha Vidyapitha. We are thankful to Dr. Vijaya Kumar Jain for managing its printing. We hope this book will be proved a landmark in the study of Non-absolutism and help much to the researchers as well as general readers. Our thanks are also due to Rajesh Computers and Vardhaman Mudranalaya for beautiful type setting and excellent printing respectively. B.N. Jain Secretary Parswanatha Vidyapitha Varanasi.

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Foreword The Book "Multi-dimensional application of Anekantavada" is a welcome addition to the study of Jaina philosophy. It deals with its utility in the field of religion, philosophy, jurisprudence, personal management, environment, phenomenology, science, modern psychology, strategy for conflict resolution, mental peace etc. Its both the sections in English and Hindi cover almost all the prominent issues connected with the theory of relativity. All the papers included in the book are valuable for understanding the Indian Philosophical views and establishment of world peace. Conceptual clashes and religious conflicts have been the natural phenomenon in the history of human society since immortal time,. Under the spirit of religious intolerance, a particular group of religion or sect committed unfortunately the most heinous and atrocious inhuman activities and crushed the morality and welfare of the society. In the name of religion, the societies and nations used to have been indulged into blood-shedding and ethnic riots, deviation from prescribed rules of morality, atrocity, outrage and transgression due to being incapable of comprehending the true nature of reality and religion. Therefore, the concept of Anekantavada is a need of the day. It can sound the death-knell of this ideological conflict and establish the interreligious dialogue. The book is elegantly edited and produced by Dr. Sagarmal Jain and Dr. Shripraksh Pandey, the profound scholars of Jainism. I am sure, the book will be warmly welcomed in the scholarly world. Dr. Bhagchandra Jain Bahskar Professor & Director Parswanatha Vidyapitha Varanasi - 221005

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Dedicated to : My daughter-in-law Late Smt. Janaki Hemant Shah who always supported me in my academic endeavours. -Navin Shah

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Contents Bhagchandra Jain Bhaskar Dr. Sagarmal Jain I-XLVIII Navin Shah 1-47 Dr. Bhagchandra Jain Bhaskar 48-76 Dr. N. L. Jain Hemachandra Jain 77-102 103-110 Dr. Ramjee Singh Ramesh S. Betai 111-117 118-130 Foreword Introduction Section 1 Multi-dimensional Reflections on Anekantavada Section II A Treatment of nature of Reality : Anekantavada (Non-absolutism) Jaina Relativism (Anekantavada) and Theory of Relativity Anekantavada Multi-dimensionality of Human personality Application of Anekantavada Application of Anekantavada in various Disciplines Application of Anekantavada in Conflict Resolution Anekantavada & Jurisprudence Syadvada and Judicial Process Personnel Management by Anekantavada Environment and Anekanta Anekantavada and Phenomenology Application of Anekantavada Syadvada an Intellectual Ahimsa Religion and Science are Complementary Utpala Modi 131-136 V.M. Doshi Justice M. B. Shah T. U. Mehta 137-144 145-149 150-158 Dr. Hasmukh Savlani Rajmal Jain 159-162 163-169 Dr. J. J. Shukla Dr. Rajesh Kumar I.C.Jain 170-172 173-188 189-197 H.C. Jain 'Hema' 198-201

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202-205 206-207 208-215 216-225 226-277 278-308 Management Techniques and Anekantavada Approach Dr. Nilesh N. Dalal Relevance of Syadvada for Modern Psychology Achinta Yajnika Indian Philosophical Schools and Anekantavada Prof. S.L. Pandey Anekantavada : an Strategy for Conflict Resolution and Integral Cosmic Development Shekhar s.. Section III anekAntavAda : svarUpa aura vizleSaNa DA0 udayacanda jaina anekAntavAda kI upayogitA DA0 pratibhA jaina samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda DaoN0 prItama siMghavI mana kI zAnti-anekAnta dRSTi se DaoN0 sureza jhaverI anekAntavAda : eka manovaijJAnika vivecana DaoN0 ajira caube anekAntavAda kA vyAvahArika jIvana meM prayoga DaoN0 ramAkAnta jaina saptabhaMgI : bahumUlyAtmaka tarkazAstra ke sandarbha meM DaoN0 bI0 Ara0 yAdava rASTrIyatA kA sajaga praharI anekAnta DaoN0 narendra kumAra jaina anekAntavAda kI prAsaMgikatA nAgarAja pUvaNI anekAntavAda : eka dArzanika vizleSaNa DaoN0 ramezacandra jaina anekAntavAda saroja ke0 vorA anekAntavAda aura netRtva samaNI kusumaprajJA samAja meM anekAntavAda evaM syAdvAda kI mahattA kastUra canda kAsalIvAla samAja vyavasthA meM anekAntavAda samaNI maMgalaprajJA anekAntavAda evaM Adhunika bhaitika vijJAna DaoN0 pArasamala agravAla anekAnta kI upayogitA Izvaracanda jaina 309-330 331-336 337-340 341-345 346-364 365-368 369-382 383-422 423-434 435-443 444-449 450-459 460-475 476-477 478-482 APPENDIX Contributors of this Volume For Developing the course material for Seminar on "Specific Application of Anekantavada" 483 485 ,

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anekAntavAda : siddhAnta aura vyavahAra bhUmikA anekAnta eka vyAvahArika paddhati anekAntavAda eka dArzanika siddhAnta hone kI apekSA dArzanika mantavyoM, mAnyatAoM aura sthApanAoM ko unake samyak pariprekSya meM vyAkhyAyita karane kI paddhati (Method) vizeSa hai| isa prakAra anekAntavAda kA mUla prayojana satya ko usake vibhinna AyAmoM meM dekhane, samajhane aura samajhAne kA prayAsa karanA hai| ata: vaha satya ke khoja kI eka vyAvahArika paddhati hai, jo sattA (Reality) ko usake vividha AyAmoM meM dekhane kA prayatna karatI hai| dArzanika vidhiyAM do prakAra kI hotI haiM-1. tArkika yA bauddhika aura 2. aanubhvik| tArkika vidhi saiddhAntika hotI hai, vaha dArzanika sthApanAoM meM tArkika saMgati ko dekhatI hai| isake viparIta Anubhavika vidhi satya kI khoja tarka ke sthAna para mAnavIya anubhUtiyoM ke sahAre karatI hai| usake lie tArkika saMgati kI apekSA Anubhavika saMgati hI adhika mahattvapUrNa hotI hai| anekAntavAda kI vikAsa yAtrA isI Anubhavika paddhati ke sahAre calatI hai| usakA lakSya 'satya' kyA hai yaha batAne kI apekSA satya kaisA anubhUta hotA hai- yaha batAnA hai| anubhUtiyAM vaiyaktika hotI haiM aura isIlie anubhUtiyoM ke AdhAra para nirmita darzana bhI vividha hote haiN| anekAMta kA kArya una sabhI darzanoM kI sApekSika satyatA ko ujAgara karake unameM rahe hue virodhoM ko samApta karanA hai| isa prakAra anekAMta eka siddhAnta hone kI apekSA eka vyAvahArika paddhati hI adhika hai| yahI kAraNa hai ki anekAntavAda kI eka dArzanika siddhAnta ke rUpa meM sthApanA karane vAle AcArya siddhasena divAkara (I0 caturtha zatI) ko bhI anekAntavAda kI isa vyAvahArika mahattA ke Age natamastaka hokara kahanA par3A jeNa viNA logassa vi vavahAro savvahA Na NivvaDai / tassa bhuvaNekka guruNo Namo aNegaMtavAyassa / / sanmati-tarka-prakaraNa-3/70

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arthAt jisake binA loka - vyavahAra kA nirvahana bhI sarvathA sambhava nahIM hai, usa saMsAra ke eka mAtra guru anekAntavAda ko namaskAra hai| isa prakAra hama dekhate haiM ki anekAntavAda eka vyAvahArika darzana hai| isakI mahattA usakI vyAvahArika upayogitA para nirbhara hai| usakA janma dArzanika vivAdoM ke sarjana ke lie nahIM, apitu unake nirAkaraNa ke lie huA hai / dArzanika vivAdoM ke bIca samanvaya ke sUtra khojanA hI anekAntavAda kI vyAvahArika upAdeyatA kA pramANa hai / anekAntavAda kA yaha kArya trividha hai 1. pratyeka dArzanika avadhAraNA ke guNa-doSoM kI samIkSA karanA aura isa samIkSA meM yaha dekhane kA prayatna karanA ki usakI hamAre vyAvahArika jIvana meM kyA upayogitA hai| jaise bauddha darzana ke kSaNikavAda aura anAtmavAda kI samIkSA karate hue yaha dekhanA ki tRSNA ke uccheda ke lie kSaNikavAda aura anAtmavAda kI dArzanika avadhAraNAeM kitanI Avazyaka evaM upayogI haiN| 2. pratyeka dArzanika avadhAraNA kI sApekSika satyatA ko svIkAra karanA aura yaha nizcita karanA ki usameM jo satyAMza hai, vaha kisI apekSA vizeSa se hai| jaise yaha batAnA ki sattA kI nityatA kI avadhAraNA dravya kI apekSA se arthAt dravyArthika naya kI apekSA se satya hai aura sattA kI anityatA usakI paryAya kI apekSA se aucityapUrNa hai| isa prakAra vaha pratyeka darzana kI sApekSika satyatA ko svIkAra karatA hai aura vaha sApekSika satyatA kisa apekSA se hai, use bhI spaSTa karatA hai| 3. anekAntavAda kA tIsarA mahattvapUrNa upayogI kArya vibhinna ekAMtika mAnyatAoM ko samanvaya ke sUtra meM pirokara unake ekAnta rUpI doSa kA nirAkaraNa karate hue unake pArasparika vidveSa kA nirAkaraNa kara unameM sauhArda aura saumanasya sthApita kara denA hai| jisa prakAra eka vaidya kisI viSa vizeSa ke doSoM kI zuddhi karake use auSadhi banA detA hai usI prakAra anekAMtavAda bhI darzanoM athavA mAnyatAoM ke ekAntarUpI viSa kA nirAkaraNa karake unheM eka dUsare kA sahayogI banA detA hai / anekAMtavAda ke ukta tInoM hI kArya (Functions) usakI vyAvahArika upAdeyatA ko spaSTa kara dete haiN| darzana kA janma darzana kA janma mAnavIya jijJAsA se hotA hai / IsA pUrva chaThI zatI meM manuSya kI yaha jijJAsA paryApta rUpa se praur3ha ho cukI thI / aneka vicAraka vizva ke rahasyodghATana ke lie prayatnazIla the| ina jijJAsu cintakoM ke sAmane aneka samasyAe~ thIM, jaise- isa dRzyamAna vizva kI utpatti kaise huI, isakA mUla kAraNa kyA hai? vaha mUla kAraNa yA

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anekAntavAda : siddhAnta aura vyavahAra paramatattva jar3a hai yA cetana? puna: yaha jagat sat se utpanna huA hai yA asat se ? yadi yaha saMsAra sat se utpanna huA to vaha sat yA mUla tattva eka hai yA anek| yadi vaha eka hai to vaha puruSa (brahma) hai yA puruSetara (jar3atattva) hai, yadi puruSetara hai to vaha jala, vAyu, agni, AkAza Adi meM se kyA hai? puna: yadi vaha aneka hai to ve aneka tattva kauna se haiM? puna: yadi yaha saMsAra sRSTa hai to vaha sraSTA kauna hai? usane jagat kI sRSTi kyoM kI aura kisase kI? isake viparIta yadi yaha asRSTa hai to kyA anAdi hai? punaH yadi yaha anAdi hai to isameM hone vAle utpAda, vyaya rUpI parivartanoM kI kyA vyAkhyA hai, aadi| isa prakAra ke aneka prazna mAnava mastiSka meM uTha rahe the| cintakoM ne apane cintana evaM anubhava ke bala para inake aneka prakAra se uttara diye / cintakoM yA dArzanikoM ke ina vividha uttara yA samAdhAnoM kA kAraNa doharA thA, eka ora vastutattva yA sattA kI bahuAyAmitA aura dUsarI ora mAnavIya buddhi, aindrika anubhUti evaM abhivyakti sAmarthya kI siimittaa| phalata: pratyeka cintaka yA dArzanika ne sattA ko alaga-alaga rUpa meM vyAkhyAyita kiyaa| sAmAnyatayA isa anaikAntika dRSTi ko jaina darzana ke sAtha jor3A jAtA hai aura isa satya ko nakArA bhI nahIM jA sakatA hai, kyoMki anekAntavAda, syAdvAda aura saptabhaMgI ke vikAsa kA zreya jaina dArzanikoM ko hai| phira bhI isase yaha nahIM samajha lenA cAhie ki anekAnta dRSTi kevala jaina dArzanikoM kI ekamAtra bapautI hai| dArzanika mata vaibhinya aura unake samanvaya ke prayAsoM kI upasthiti ke saMketa to vaidika aura aupaniSadika sAhitya meM bhI milate haiN| mAtra yahI nahIM anya bhAratIya darzanoM meM bhI aise prayAsa hue haiN| anekAntavAda ke vikAsa kA itihAsa bhAratIya sAhitya meM veda prAcInatama hai| unameM bhI Rgveda sarvAdhika prAcIna hai usake nAsadIyasUkta (10:12:2) meM paramatattva ke sat yA yA asat hone ke sambandha meM na kevala jijJAsA prastuta kI gaI, apitu anta meM RSi ne kaha diyA ki usa parasattA ko na sat kahA jA sakatA hai aura na ast| isa prakAra sattA kI bahuAyAmitA aura usameM apekSA bheda se paraspara virodhI guNa dharmoM kI upasthiti kI svIkRti vedakAla meM bhI mAnya rahI hai aura RSiyoM ne usake vividha AyAmoM ko jAnane-samajhane aura abhivyakta karane kA prayAsa bhI kiyA hai| mAtra yahI nahIM Rgveda (1 : 164 : 46) meM hI paraspara virodhI mAnyatAoM meM nihita sApekSika satyatA ko svIkAra karate hue yaha bhI kahA gayA hai- ekaM sad viprAH bahudhA vadaMti arthAt sat eka hai vidvAn use aneka dRSTi se vyAkhyAyita karate haiN| isa prakAra hama dekhate haiM ki anaikAMtika dRSTi kA itihAsa ati prAcIna hai| na

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kevala vedoM meM apitu upaniSadoM meM bhI isa anaikAMtika dRSTi ullekha ke anekoM saMketa upalabdha haiN| upaniSadoM meM aneka sthaloM para paramasattA ke bahuAyAmI hone aura usameM paraspara virodhI kahe jAne vAle guNadharmoM kI upasthiti ke saMdarbha milate haiN| jaba hama upaniSadoM meM anaikAntikadRSTi ke sandarbho kI khoja karate haiM to unameM hameM nimna tIna prakAra ke dRSTiAkoNa upalabdha hote haiM (1) alaga-alaga sandarbho meM paraspara virodhI vicAradhArAoM kA prstutiikrnn| (2) ekAntika vicAradhArAoM kA niSedha / (3) paraspara virodhI vicAradhArAoM ke samanvaya kA prayAsa / sRSTi kA mUlatattva sat hai yA asat isa samasyA ke sandarbha meM hameM upaniSadoM meM donoM hI prakAra kI vicAradhArAoM ke saMketa upalabdha hote haiN| taittirIya upaniSad (2.7) meM kahA gayA hai ki prArambha meM asat hI thA usI se sat utpanna huaa| isI vicAra dhArA kI puSTi chAndogyopaniSad (3/19/1) meM bhI upalabdha hotI hai| usameM bhI kahA gayA hai ki sarvaprathama asat hI thA usase sat huA aura sat se sRSTi huii| isa prakAra hama dekhate haiM ki ina donoM meM asatvAdI vicAradhArA kA pratipAdana huA, kintu isI ke viparIta usI chAndogyopaniSada (6:2:1,3) meM yaha bhI kahA gayA ki pahale akelA sat hI thA, dUsarA kucha nahIM thA, usI se yaha sRSTi huI hai| bRhadAraNyakopaniSad (1: 4: 1-4) meM bhI isI tathya kI puSTi karate hue kahA gayA hai ki jo kucha bhI sattA hai usakA AdhAra lokAtIta sat hI hai| prapaJcAtmaka jagat isI sat se utpanna hotA hai| isI taraha vizva kA mUlatattva jar3a hai yA cetana isa prazna ko lekara upaniSadoM meM donoM hI prakAra ke sandarbha upalabdha hote haiN| eka ora bRhadAraNyakopaniSad (2: 4 :12) meM yAjJavalkya, maitreyI se kahate haiM ki cetanA inhIM bhUtoM meM se utpanna hokara unhIM meM lIna ho jAtI hai to dUsarI ora chAndogyopaniSad (6:2:1,3) meM kahA gayA hai ki pahale akelA sat (citta tattva) hI thA dUsarA koI nahIM thaa| usane socA ki maiM aneka ho jAUM aura isa prakAra sRSTi kI utpatti huI / isI tathya kI puSTi taittirIyopaniSad (2 : 6) se bhI hotI hai| isa prakAra hama dekhate haiM ki upaniSadoM meM paraspara virodhI vicAradhArAyeM prastuta kI gayI haiN| yadi ye sabhI vicAradhArAyeM satya haiM to isase aupaniSadika RSiyoM kI anekAnta dRSTi kA hI paricaya milatA hai| yadyapi ye sabhI saMketa ekAntavAda ko prastuta karate haiM, kintu vibhinna ekAntavAdoM kI svIkRti meM hI anekAntavAda kA janma hotA hai, ata: hama itanA avazya kaha sakate haiM ki aupaniSadika cintanoM meM vibhinna ekAntavAdoM ko svIkAra karane kI anaikAntika dRSTi avazya thii| kyoMki upaniSadoM meM hameM aise aneka saMketa milate haiM jahA~ ekAntavAda kA niSedha kiyA gayA hai| bRhadAraNyakopaniSad (3:8:8) meM RSi kahatA hai ki 'vaha sthUla bhI nahIM hai aura sUkSma bhI nahIM hai| vaha hrasva bhI nahIM

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anekAntavAda : siddhAnta aura vyavahAra hai aura dIrgha bhI nahIM hai| isa prakAra yahA~ hameM spaSTatayA ekAntavAda kA niSedha prApta hotA hai| ekAnta ke niSedha ke sAtha-sAtha sattA meM paraspara virodhI guNadharmoM kI upasthiti ke saMketa bhI hameM upaniSadoM meM mila jAte haiN| taittirIyopaniSad (2:6) meM kahA gayA hai ki vaha parama sattA mUrta-amarta, vAcya-avAcya, vijJAna (cetana)-avijJAna (jar3a), sataasat, rUpa hai| isI prakAra kaThopaniSad (1:20) meM usa parama sattA ko aNu kI apekSA bhI sUkSma va mahat kI apekSA bhI mahAna kahA gayA hai| yahA~ parama sattA meM sUkSmatA ora mahattA donoM hI paraspara virodhI dharma eka sAtha svIkAra karane kA artha anekAnta kI svIkRti ke atirikta kyA ho sakatA hai? puna: usI upaniSad (3:12) meM eka aura AtmA ko jJAna kA viSaya batAyA gayA hai vahIM dUsarI ora use jJAna kA aviSaya batAyA gayA hai / jaba isakI vyAkhyA kA prazna AyA to AcArya zaMkara ko bhI kahanA par3A ki yahA~ apekSA bheda se jo ajJeya hai use hI sUkSma jJAna kA viSaya batAyA gayA hai| yahI upaniSadakAroM kA anekAnta hai| isI prakAra zvetAzvataropaniSad (1.7) meM bhI usa parama sattA ko kSara evaM akSara, vyakta evaM avyakta aise paraspara virodhI dharmoM se yukta kahA gayA hai| yahA~ bhI sattA yA paramatattva kI bahaAyAmitA yA anaikAntikatA spaSTa hotI hai| mAtra yahI nahIM yahA~ paraspara viruddha dharmoM kI eka sAtha svIkRti isa tathya kA pramANa hai ki upaniSadakAroM kI zailI anekAntAtmaka rahI hai| yahA~ hama dekhate haiM ki upaniSadoM kA darzana jaina darzana ke samAna hI sattA meM paraspara virodhI guNadharmoM ko svIkAra karatA pratIta hotA hai| mAtra yahI nahIM upaniSadoM meM paraspara virodhI matavAdoM ke samanvaya ke sUtra bhI upalabdha hote haiM jo yaha siddha karate haiM ki upaniSadakAroM ne na kevala ekAnta kA niSedha kiyA, apitu sattA meM paraspara virodhI gaNadharmoM ko svIkRti bhI pradAna kii| jaba aupaniSadika RSiyoM ko yaha lagA hogA ki paramatattva meM paraspara virodhI guNadharmoM kI eka hI sAtha svIkRti tArkika dRSTi se yuktisaMgata nahIM hogI to unhoMne usa paramatattva ko anirvacanIya yA avaktavya bhI mAna liyaa| taittarIya upaniSad (2) meM yaha bhI kahA gayA hai ki vahA~ vANI kI pahu~ca nahIM hai aura use mana ke dvArA bhI prApta nahIM kiyA jA sakatA (yato vAco nivartante aprApyamanasA sh)| isase aisA lagatA hai ki upaniSad kAla meM sattA ke sat, asata, ubhaya aura avaktavya/anirvacanIya-ye cAro pakSa svIkRta ho cuke the| kinta aupaniSadika RSiyoM kI vizeSatA yaha hai ki unhoMne una virodhoM ke samanvaya kA mArga bhI prazasta kiyaa| isakA sabase uttama pratinidhitva hameM IzAvasyopaniSad (4) meM milatA hai| usameM kahA gayA hai ki - ___ "anejadekaM manaso javIyo nainaddevA ApnuvanpUrvamarSat" arthAt vaha gatirahita hai phira bhI mana se evaM devoM se teja gati karatA hai| "tadejati tannejati taddUre tadvantike, arthAt vaha calatA hai aura nahIM bhI calatA hai, vaha

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dUra bhI hai, vaha pAsa bhI hai| isa prakAra upaniSadoM meM jahA~ virodhI pratIta hone vAle aMza haiM, vahIM unameM samanvaya ko mukharita karane vAle aMza bhI prApta hote haiM / pamarasattA ke ekatva anekatva, jar3atva-cetanatva Adi vividha AyAmoM meM se kisI eka ko svIkAra kara upaniSad kAla meM aneka dArzanika dRSTiyoM kA udaya huaa| jaba ye dRSTiyAM apane-apane mantavyoM ko hI ekamAtra satya mAnate hue, dUsare kA niSedha karane lagIM taba satya ke gaveSakoM ko eka aisI dRSTi kA vikAsa karanA par3A jo sabhI kI sApekSika satyatA ko svIkAra karate hue una virodhI vicAroM kA samanvaya kara ske| yaha vikasita dRSTi anekAnta dRSTi hai jo vastu meM pratIti ke stara para dikhAI dene vAle virodha ke antas meM avirodha ko dekhatI hai aura saiddhAntika dvandvoM ke nirAkaraNa kA eka vyAvahArika evaM sArthaka samAdhAna prastuta karatI hai / isa prakAra anekAntavAda virodhoM ke zamana kA eka vyAvahArika darzana hai| vaha unheM samanvaya ke sUtra meM pirone kA saphala prayAsa karatA hai| IzAvAsya meM paga-paga para anekAnta jIvana dRSTi ke saMketa prApta hote haiM vaha apane prathama zloka meM hI "tyena tyaktena bhuJjIthA mA gRdhaH kasyasviddhanam' kahakara tyAga evaM bhoga- ina do virodhI tathyoM kA samanvaya karatA hai evaM ekAnta tyAga aura ekAnta bhoga donoM ko samyak jIvana dRSTi ke lie asvIkAra karatA hai / jIvana na to ekAnta tyAga para calatA hai aura na ekAnta bhoga para, balki jIvanayAtrA tyAga aura bhogarUpI donoM cakroM ke sahAre calatI hai| isa prakAra IzAvAsya sarvaprathama anekAnta kI vyAvahArika jIvanadRSTi ko prastuta karatA hai / isI prakAra karma aura akarma sambandhI ekAntika vicAradhArAoM meM samanvaya karate hue IzAvAsya (2) kahatA hai ki "kurvanneveha karmANi jijIviSecchatA~ samAH " arthAt manuSya niSkAma bhAva se karma karate hu sau varSa jiiye| nihitArtha yaha hai ki jo karma sAmAnyatayA sakAma yA saprayojana hote haiM ve bandhanakAraka hote haiM, kintu yadi karma niSkAma bhAva se binA kisI spRhA ke hoM to unase manuSya lipta nahIM hotA, arthAt ve bandhana kAraka nahIM hote / niSkAma karma kI yaha jIvanadRSTi vyAvahArika jIvana-dRSTi hai| bheda- abheda kA vyAvahArika dRSTi se samanvaya karate hue usI meM Age kahA gayA hai ki yastu sarvANi bhUtAnyAtmanyevAnupazyati / sarvabhUteSucAtmAnaM tato na vijugupsate / / (IzA0 6 ) arthAt jo sabhI prANiyoM meM apanI AtmA ko aura apanI AtmA meM sabhI prANiyoM ko dekhatA hai vaha kisI se bhI ghRNA nahIM krtaa| yahAM jIvAtmAoM meM bheda evaM abheda donoM ko eka sAtha svIkAra kiyA gayA hai| yahA~ bhI RSi kI anekAntadRSTi hI parilakSita hotI hai jo samanvaya ke AdhAra para pArasparika ghRNA ko samApta karane kI bAta

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anekAntavAda : siddhAnta aura vyavahAra / vii kahatI hai| eka anya sthala para vidyA (adhyAtma) aura avidyA (vijJAna) (IzA0 10) meM tathA sambhUti (kAryabrahma) evaM asambhUti (kAraNabrahma) (IzA0 12) athavA vaiyaktikatA aura sAmAjikatA meM bhI samanvaya karane kA prayAsa kiyA gayA hai| RSi kahatA hai ki jo avidyA kI upAsanA karatA hai vaha andhakAra meM praveza karatA hai aura jo vidyA kI upAsanA karatA hai vaha usase bhI gahana andhakAra meM praveza karatA hai (IzA0 9) aura vaha jo donoM ko jAnatA hai yA donoM kA samanvaya karatA hai vaha avidyA se mRtyu para vijaya prApta kara vidyA se amRta tattva ko prApta karatA hai (IzA0 11) / yahA~ vidyA aura avidyA arthAt adhyAtma aura vijJAna kI paraspara samanvita sAdhanA anekAnta dRSTi ke vyAvahArika pakSa ko prastuta karatI hai| uparokta vivecana se yaha spaSTa hai ki sattA kI bahuAyAmitA aura samanvayavAdI vyAvahArika jIvana dRSTi kA astitva buddha aura mahAvIra se pUrva bhI thA, jise anekAnta darzana kA AdhAra mAnA jA sakatA hai| anekAntavAda kA mUla prayojana satya ko usake vibhinna AyAmoM meM dekhane, samajhane aura samajhAne kA prayatna hai| yahI kAraNa hai ki mAnavIya prajJA ke vikAsa ke prathama caraNa se hI aise prayAsa parilakSita hone lagate haiN| bhAratIya manISA ke prArambhika kAla meM hameM isa dizA meM do prakAra ke prayatna dRSTigata hote haiM- (ka) bahuAyAmI sattA ke kisI pakSa vizeSa kI svIkRti ke AdhAra para apanI dArzanika mAnyatA kA prastutIkaraNa tathA (kha) una ekapakSIya (ekAntika) avadhAraNAoM ke samanvaya kA pryaas| samanvayasUtra kAsRjana hI anekAntavAda kI vyAvahArika upAdeyatA ko spaSTa karatA hai| vastuta: anekAntavAda kA kArya trividha hai- prathama, to yaha vibhinna ekAntika avadhAraNAoM ke guNa-doSoM kI tArkika samIkSA karatA hai, dUsare vaha usa samIkSA meM yaha dekhatA hai ki isa avadhAraNA meM jo satyAMza hai vaha kisa apekSA se hai, tIsare, vaha una sopakSika satyAMzoM ke AdhAra para, una ekAntavAdoM ko samanvita karatA hai| isa prakAra anekAntavAda mAtra tArkika paddhati na hokara eka vyAvahArika dArzanika paddhati hai| yaha eka siddhAnta mAtra na hokara, satya ko dekhane aura samajhane kI paddhati (method or system) vizeSa hai, aura yahI usakI vyAvahArika upAdeyatA hai| anekAMta kyoM ? jaina darzana kI viziSTatA usakI anekAnta dRSTi meM hai| usakI tattvamImAMsIya evaM jJAnamImAMsIya dArzanika avadhAraNAoM kI saMracanA meM isa anaikAntika dRSTi kA prayoga kiyA gayA hai| apanI anekAnta dRSTi ke kAraNa hI jaina darzana ne bhAratIya darzana ke vibhinna sampradAyoM kI paraspara virodhI dArzanika avadhAraNAoM ke madhya samanvaya sthApita karake

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viii unheM eka vyApaka pariprekSya meM paribhASita karane kA prayatna kiyA hai| jaina dArzanikoM kI yaha dRr3ha mAnyatA hai ki anaikAntika dRSTi ke dvArA paraspara virodhI dArzanika avadhAraNAoM ke madhya rahe hue virodha kA parihAra karake unameM samanvaya sthApita kiyA jA sakatA hai| usakI isa anaikAntika samanvayazIla dRSTi kA paricaya hameM usakI vastutattva sambandhI vivecanAoM meM bhI parilakSita hotA hai| . vastutattva kI anantadharmAtmakatA jainadarzana meM vastu ko anantadharmAtmaka evaM anaikAntika kahA gayA hai| vastu kI yaha tAttvika anantadharmAtmakatA arthAt anaikAntikatA hI jainadarzana ke anekAnta siddhAnta kA AdhAra hai| vastutattva anantadharmAtmaka hai, ata: use anaikAntika zailI meM hI paribhASita kiyA jA sakatA hai| yaha kahanA atyanta kaThina hai ki vastutattva kI ananta dharmAtmakatA aura anaikAntikatA meM kauna prathama hai? vastutattva kI anantadharmAtmakatA meM usakI anaikAntikatA aura usakI anaikAntikatA meM usakI anantadharmAtmakatA sannihita hai| yaha eka anubhUta satya hai ki vastu meM na kevala vibhinna guNadharmoM kI pratIti hotI hai, apitu usameM aneka virodhI dharmayugala bhI pAye jAte haiN| eka hI Amraphala kabhI khaTTA, kabhI mIThA aura kabhI khaTTA-mIThA hotA hai| eka pattI jo prArambhika avasthA meM lAla pratIta hotI hai vahI kAlAntara meM harI aura phira sUkhakara pIlI ho jAtI hai| isase yaha spaSTa hai ki vastutattva apane meM vividhatA liye hue hai| usake vividha guNadharmoM meM samayasamaya para kucha prakaTa aura kucha gauNa bane rahate haiM, yahI vastu kI ananta dharmAtmakatA hai aura vastu meM paraspara virodhI dharma yugaloM kA pAyA jAnA usakI anaikAntikatA hai| dravya aura paryAya kI apekSA se vicAra kareM to jo sat hai vahI asat bhI hai, jo eka hai vahI aneka bhI hai, jo nitya hai vahI anitya bhI hai| isase siddha hai ki vastu na kevala ananta dharmoM kA paMja hai balki usameM eka hI samaya meM paraspara virodhI guNadharma bhI pAye jAte haiN| puna: vastu ke svasvarUpa kA nirdhAraNa kevala bhAvAtmaka gaNoM ke AdhAra para nahIM hotA balki usake abhAvAtmaka guNoM kA bhI nizcaya karanA hotA hai| gAya ko gAya hone ke lie usameM gotva kI upasthiti ke sAtha-sAtha mahiSatva, azvatva Adi kA abhAva honA bhI Avazyaka hai| gAya gAya hai, yaha nizcaya tabhI hogA jaba hama yaha nizcaya kara leM ki usameM gAya ke viziSTa guNadharma pAye jAte haiM aura bakarI ke viziSTa lakSaNa nahIM pAye jAte haiN| isalie pratyeka vastu meM jahA~ anekAneka bhAvAtmaka dharma hote haiM vahIM usameM anantAnanta abhAvAtmaka dharma bhI hote haiN| anekAneka dharmoM kA sadbhAva aura usase kaI gunA adhika dharmoM kA abhAva milakara hI usa vastu kA svalakSaNa banAte haiN| bhAva aura abhAva milakara hI vastu ke svarUpa ko nizcita karate haiN| vastu isa-isa prakAra kI hai aura isa-isa prakAra

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anekAntavAda : siddhAnta aura vyavahAra ix kI nahIM hai, isI se vastu kA svarUpa nizcita hotA hai| vastutattva kI anaikAMtikatA vastu yA sat kI paribhASA ko lekara vibhinna darzanoM meM matabheda pAyA jAtA hai| jahA~ aupaniSadika aura zAMkara vedAnta darzana 'sat' ko kevala kUTastha nitya mAnatA hai, vahA~ bauddha darzana vastu ko niranvaya, kSaNika aura utpAda-vyayadharmA mAnatA hai| sAMkhya darzana kA dRSTikoNa tIsarA hai| vaha jahAM cetana sattA puruSa ko kUTastha nitya mAnatA hai, vahIM jar3a tattva prakRti ko pariNAmI nitya mAnatA hai| nyAya-vaizeSika darzana jahA~ paramANu, AtmA Adi dravyoM ko kUTastha nitya mAnatA hai vahIM ghaTa-paTa Adi padArthoM ko mAtra utpAdavyayadharmA mAnatA hai| isa prakAra vastutattva kI paribhASA ke sandarbha meM vibhinna darzana alagaalaga dRSTikoNa apanAte haiN| jainadarzana ina samasta ekAntika avadhAraNAoM ko samanvita karatA huA sat yA vastutattva ko apanI anaikAntika zailI meM paribhASita karatA hai| jainadarzana meM Agama yuga se hI vastutattva ko anaikAntika zailI meM paribhASita kiyA jAtA rahA hai| jainadarzana meM tIrthaMkaroM ko tripadI kA pravaktA kahA gayA hai| ve vastutattva ko "uppanei vA, vigamei vA, dhuvei vA' ina tIna padoM ke dvArA paribhASita karate haiN| unake dvArA vastutattva ko anekadharmA aura anaikAMtika rUpa meM hI paribhASita kiyA gayA hai| utpatti, vinAza, dhrauvyatA Adi ina virodhI guNadharmoM meM aisA nahIM hai ki utpanna koI dUsarA hotA hai, vinaSTa koI dUsarA hotA hai| vastuta: jainoM ke anusAra jo utpanna hotA hai vahI vinaSTa hotA hai aura jo vinaSTa hotA hai, vahI utpanna hotA hai aura yahI usakI dhrauvyatA hai| ve mAnate haiM ki jo sattA eka paryAyarUpa meM vinaSTa ho rahI hai vahI dUsarI paryAya ke rUpa meM utpanna bhI ho rahI hai aura paryAyoM ke utpatti aura vinAza ke isa krama meM bhI usake svalakSaNoM kA astitva banA rahatA hai| umAsvAti ne tattvArthasUtra (5.29) meM "utpAdavyayadhrauvyAtmakaM sat' kahakara vastu ke isI anaikAntika svarUpa ko spaSTa kiyA hai| prAya: yaha kahA jAtA hai ki utpatti aura vinAza ko sambandha paryAyoM se hai| dravya to nitya hI hai, paryAya parivartita hotI hai, kintu hameM yaha smaraNa rakhanA cAhie ki dravya, guNa aura paryAya vivikta sattAeM nahIM haiM, apitu eka hI sattA kI abhivyaktiyA~ haiN| na to guNa aura paryAya se pRthak dravya hotA hai aura na dravya se pRthak guNa aura paryAya hii| isIlie tattvArthasUtra (5.37)' meM 'guNaparyAyavat dravyam' kahakara dravya ko paribhASita kiyA gayA hai| dravya kI pariNAma janana zakti ko hI guNa kahA jAtA hai aura guNajanya pariNAma vizeSa paryAya hai| yadyapi guNa aura paryAya meM kArya-kAraNa bhAva hai, kintu yahA~ yaha kArya-kAraNa bhAva paraspara bhinna sattAoM meM na hokara eka hI sattA meM hai| kArya aura

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kAraNa paraspara bhinna na hokara bhinnAbhinna hI haiN| dravya usakI aMzabhUta zaktiyoM ke utpanna aura vinaSTa na hone para nitya arthAt dhrava hai parantu pratyeka paryAya utpanna aura vinaSTa hotI hai isalie vaha sAdi aura sAnta bhI hai| kyoMki dravya kA hI paryAya rUpa meM pariNamana hotA hai isalie dravya ko dhruva mAnate hue bhI apanI pariNamanazIlatA guNa ke kAraNa utpAdavyaya yukta bhI kahA gayA hai| cUMki paryAya aura guNa dravya se pRthak nahIM haiM aura dravya, guNa aura paryAyoM se pRthak nahIM hai, ata: yaha mAnanA hogA ki jo nitya hai vahI parivartanazIla bhI hai arthAt anitya bhI hai| yahI vastu yA sattA kI anaikAntikatA hai aura isI ke AdhAra para loka-vyavahAra calatA hai| yadyapi yaha kahA jA sakatA hai ki utpAda-vyayAtmakatA aura dhrauvyatA athavA nityatA aura anityatA paraspara viruddha dharma hone se eka hI sAtha eka vastu meM nahIM ho skte| yaha kathana ki jo nitya hai vahI anitya bhI hai, jo parivartanazIla hai vahI aparivartanazIla bhI hai, tArkika dRSTi se virodhAbhAsapUrNa pratIta hotA hai aura yahI kAraNa hai ki bauddhoM aura vedAntiyoM ne isa anekAnta dRSTi ko anargala pralApa kahA hai| kintu anubhava ke stara para inameM koI virodha pratIta nahIM hotA hai| eka hI vyakti bAlyAvasthA, yuvAvasthA aura vRddhAvasthA ko prApta hotA hai| ina vibhinna avasthAoM ke phalasvarUpa usake zarIra, jJAna, buddhi, bala Adi meM spaSTa rUpa se parivartana parilakSita hote haiM, phira bhI use vahI vyakti mAnA jAtA hai| jo bAlaka thA vahI yuvA huA aura vahI vRddha hogaa| ata: jainoM ne vastu ko utpAda-vyaya-dhrauvyAtmaka kahakara jo isakA anaikAntika svarUpa nizcita kiyA hai vaha bhale tArkika dRSTi se AtmavirodhI pratIta hotA ho kintu Anubhavika stara para usameM koI virodha nahIM hai| jisa prakAra vyakti badalakara bhI nahIM badalatA usI prakAra vastu bhI parivartanoM ke bIca vahI banI rahatI hai| jainoM ke anusAra nityatA aura parivartanazIlatA meM koI Atmavirodha nahIM hai| vastu ke apane svalakSaNa sthira rahate hue bhI nimitta ke anusAra parivartana ko prApta karate haiN| astitva yA sattA kI dRSTi se dravya nitya hai kintu paryAyoM kI apekSA se usameM anityatA parilakSita hotI hai| yadi vastu ko sarvathA kSaNika mAnA jAyegA to usameM yaha anubhava kabhI nahIM hogA ki yaha vahI hai| yaha vahI hai aisA pratyabhijJAna to tabhI sambhava ho sakatA hai jaba vastu meM dhrauvyatA ko svIkAra kiyA jaay| jisa prakAra vastu kI paryAyoM meM hone vAlA parivartana anubhUta satya hai, usI prakAra 'vaha vahI hai' isa rUpa meM honevAlA pratyabhijJAna anubhUta satya hai| eka vyakti bAlabhAva kA tyAga karake yuvAvasthA ko prApta karatA hai- isa ghaTanA meM bAlabhAva kA kramika vinAza aura yuvAvasthA kI kramika utpatti ho rahI hai, kintu yaha bhI satya hai ki 'vaha' jo bAlaka thA 'vahI' yuvA huA hai aura yaha 'vahI honA hI dhrauvyatva hai| isa prakAra vastutattva ko anaikAntika mAnane kA artha hai- vaha

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anekAntavAda : siddhAnta aura vyavahAra na kevala ananta guNadharmoM kA puJja hai, apitu usameM paraspara virodhI kahe jAne vAle guNadharma bhI apekSA vizeSa se eka sAtha upasthita rahate haiN| astitva nAstitva pUrvaka hai aura nAstitva astitva pUrvaka hai| ekatA meM anekatA aura anekatA meM ekatA anusyUta hai, jo dravya dRSTi se nitya hai, vahI paryAyadRSTi se anitya bhI hai, utpatti ke binA vinAza aura vinAza ke binA utpatti saMbhava nahIM hai| puna: utpatti aura vinAza ke lie dhrauvyatva bhI apekSita hai anyathA utpatti aura vinAza kisakA hogA? kyoMki vizva meM vinAza ke abhAva meM utpatti jaisI bhI koI sthiti nahIM hai| yadyapi dhrauvyatva aura utpatti-vinAza ke dharma paraspara virodhI haiM, kintu donoM ko sahavartI mAne binA vizva kI vyAkhyA asambhava hai| yahI kAraNa thA ki bhagavAna mahAvIra ne apane yuga meM pracalita zAzvatavAdI aura ucchedavAdI Adi paraspara virodhI vicAradhArAoM ke madhya meM samanvaya kiyaa| udAharaNArtha bhagavatIsUtra meM svayaM bhagavAn mahAvIra se gautama ne yaha pachA ki he bhagavan ! jIvana nitya yA anitya hai? to unhoMne kahA- he gautama! jIva apekSAbheda se nitya bhI aura anitya bhI / bhagavan ! yaha kaise ? he gautama ! dravya dRSTi se jIva nitya hai paryAya dRSTi se anity| isI prakAra eka anya prazna ke uttara meM unhoMne somila ko kahA thA ki - he somila ! dravya-dRSTi se maiM eka hU~, kintu parivartanazIla cetanAoM (paryAyoM) kI apekSA se maiM aneka bhI hU~ (bhagavatI sUtra 7.3.273) / vAstavikatA to yaha hai ki jinheM hama virodhI dharma yugala mAna lete haiM, unameM sarvathA yA nirapekSa rUpa se virodha nahIM hai| apekSA bheda se unakA eka hI vastutattva meM eka hI samaya meM honA sambhava hai| bhinna-bhinna apekSAoM se eka hI vyakti choTA yA bar3A kahA jA sakatA hai athavA eka hI vastu ThaNDI yA garama kahI jA sakatI hai| jo saMkhiyA janasAdharaNa kI dRSTi meM viSa (prANApahArI) hai, vahI eka vaidya kI dRSTi meM auSadhi (jIvanasaMjIvanI) bhI hai| ata: yaha eka anubhavajanya satya hai ki vastu meM aneka virodhI dharmayugaloM kI upasthiti dekhI jAtI hai| yahA~ hameM yaha bAta dhyAna meM rakhanI cAhie ki vastu meM aneka virodhI dharma yugaloM ko upasthiti to hotI hai, kintu sabhI virodhI dharma yugaloM kI upasthiti nahIM hotI hai| isa sambandha meM dhavalA kA nimna kathana draSTavya hai- "yadi (vastu meM) sampUrNa dharmoM kA eka sAtha rahanA mAna liyA jAye to paraspara viruddha caitanya, acaitanya, bhavyatva aura abhavyatva Adi dharmoM kA eka sAtha AtmA meM rahane kA prasaMga A jaayegaa| ata: yaha mAnanA adhika tarkasaMgata hai ki vastu meM kevala ve hI virodhI dharma- yugala yugapat rUpa meM raha sakate haiM, jinakA usa vastu meM atyantAbhAva nahIM hai| kintu isa bAta se vastutattva kA anantadharmAtmaka svarUpa khaNDita nahIM hotA hai aura vastutattva meM nityatA- anityatA, ekatva-anekatva, astitva-nAstitva, bhedatva-abhedatva Adi aneka virodhI dharma yugaloM kI yugapat upasthita mAnI jA sakatI hai| AcArya amRtacandra

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xii 'samayasAra' kI TIkA meM likhate haiM ki apekSA bheda se jo hai, vahIM nahIM bhI hai, jo sat hai vaha asat bhI hai, jo eka hai vaha aneka bhI hai, jo nitya hai vahI anitya bhI hai-yadeva tat tadeva atat (samayasAra ttiikaa)| vastu ekAntika na hokara anaikAntika hai| AcArya hemacandra anyayoga-vyavacchedikA (5) meM likhate haiM ki vizva kI samasta vastueM syAdvAda kI mudrA se yukta haiM, koI bhI usakA ullaMghana nahIM kara sktaa| yadyapi vastattva kA yaha anantadharmAtmaka evaM anaikAntika svarUpa hameM asamaMjasa meM avazya DAla detA hai, kintu yadi vastu svabhAva aisA hI hai, to hama kyA kareM? bauddha dArzanika dharmakIrti ke zabdoM meM yadidaM' svayamarthebhyo rocate ke vayaM' ? punaH hama jisa vastu yA dravya kI vivecanA karanA cAhate haiM, vaha hai kyA? jahA~ eka ora dravya ko guNa aura paryAyoM kA Azraya kahA gayA hai, vahIM dUsarI aura use guNoM kA samUha bhI kahA gayA hai| guNa aura paryAyoM se pRthak dravya kI aura dravya se pRthaka guNa aura paryAyoM kI koI sattA nahIM hai| yaha hai vastu kI sApekSikatA aura yadi vastutattva sApekSika, anantadharmAtmaka aura anaikAntika hai, to phira usakA jJAna evaM usakI vivecanA nirapekSa evaM ekAntika dRSTi se kaise sambhava hai? isalie jaina AcAryoM kA kathana hai ki (anantadharmAtmaka) mizrita tattva kI vivecanA binA apekSA ke sambhava nahIM hai (abhidhAnarAjendrakoza, khaNDa- 4 pR0 1833) / mAnavIya jJAna prApti ke sAdhanoM kA svarUpaH yaha to huI vastu svarUpa kI bAteM, kintu jisa vastu svarUpa kA jJAna hama prApta karanA cAhate haiM, usake lie hamAre pAsa sAdhana kyA hai| hameM una sAdhanoM ke svarUpa evaM unake dvArA pradatta jJAna ke svarUpa para bhI vicAra kara lenA hogaa| manuSya ke pAsa apanI satyAbhIpsA aura jijJAsA kI santuSTi ke lie jJAna-prApti ke do sAdhana haiM 1. indriyA~ aura 2. trkbuddhi| mAnava apane inhIM sImita sAdhanoM dvArA vastutattva ko jAnane kA prayatna karatA hai| jahA~ taka mAnava ke aindrika jJAna kA prazna hai, yaha spaSTa hai ki aindrika jJAna na pUrNa hai aura na nirapekSa / mAnava indriyoM kI kSamatA sImita hai, ata: ve vastutattva kA jo bhI svarUpa jAna pAtI haiM, vaha pUrNa nahIM ho sakatA hai| indriyA~ vastu ko apane pUrNa svarUpa meM dekha pAne meM sakSama nahIM haiN| yahA~ hameM yaha bhI smaraNa rakhanA cAhie ki hama vastutattva ko jisa rUpa meM vaha hai vaisA nahIM jAna kara, use jisa rUpa meM indriyA~ hamAre samakSa prastuta karatI haiM, usI rUpa meM jAnate haiN| hama indriya saMvedanA ko jAna pAte haiM, vastutatva ko nhiiN| isakA artha yaha huA ki hamArA Anubhavika jJAna indriya-sApekSa hai| mAtra itanA hI nahIM, vaha indriya sApekSa hone ke sAtha-sAtha una koNoM para bhI nirbhara rahatA hai jahA~ se vastu

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anekAntavAda : siddhAnta aura vyavahAra xiii dekhI jA rahI hai aura yadi hama usa koNa (sthiti) ke vicAra ko apane jJAna se alaga karate haiM, to nizcita hI hamArA jJAna bhrAnta ho jaayegaa| udAharaNArtha eka gola sikkA apane aneka koNoM se hameM vRttAkAra na lagakara aNDAkAra dikhAI detA hai| vibhinna gurutvAkarSaNoM evaM vibhinna zArIrika sthitiyoM se eka hI vastu halkI yA bhArI pratIta hotI hai| hamArI pRthvI ko jaba hama usake gurutvAkarSaNa kI sImA se Upara jAkara dekhate haiM to gatizIla dikhAI detI hai, kintu yahA~ vaha hameM sthira pratIta hotI hai| dUra se dekhane para vastu choTI aura pAsa se dekhane para bar3I dikhAI detI hai| eka Tebala ke jaba vividha koNoM se phoTo lie jAte haiM to ve paraspara bhinna-bhinna hote haiN| isa prakAra hamArA sArA anubhavika jJAna sApekSa hI hotA hai, nirapekSa nhiiN| indriya saMvedanoM ko una saba apekSAoM (Conditions) se alaga haTakara nahIM samajhA jA sakatA hai, jinameM ki ve hue haiN| ata: aindrikajJAna dik kAla aura vyakti sApekSa hI hotA hai| kintu mAnava mana kabhI bhI indriyAnubhUti yA pratIti ke jJAna ko hI antima satya mAnakara santuSTa nahIM hotA, vaha usa pratIti ke pIche bhI jhAMkanA cAhatA hai| isa heta vaha apanI tarkabuddhi kA sahArA letA hai| kintu kyA tArkika jJAna nirapekSa ho sakatA hai? prathama to tArkika jJAna bhI pUrI taraha se indriya saMvedanA se nirapekSa nahIM hotA hai, dUsare tArkika jJAna vastuta: eka sambandhAtmaka jJAna hai| bauddhika cintana kAraNa-kArya, eka-aneka, asti-nAsti Adi vicAra vidhAoM se ghirA huA hai aura apanI ina vidhAoM ke AdhAra para vaha sopakSa hI hogaa| tarkabuddhi jaba bhI kisI vastu ke svarUpa kA nizcaya kara koI nirNaya prastuta karatI hai, to vaha hameM do tathyoM ke bIca kisI sambandha yA asambandha kI hI sUcanA pradAna karatI hai aura aisA sambandhAtmaka jJAna sambandha sApekSa hI hogA, nirapekSa nhiiN| kyoMki sabhI sambandha (Relations) sApekSa hote haiN| mAnavIya jJAna kI sImitatA evaM sApekSatAH vastuta: vastutattva kA yathArtha evaM pUrNa jJAna sImita kSamatA vAle mAnava ke lie sadaiva hI eka jaTila prazna rahA hai| apUrNa ke dvArA pUrNa ko jAnane ke samasta prayAsa AMzika satya ke jJAna se Age nahIM jA pAye haiM aura jaba isa AMzika satya ko pUrNa satya mAna liyA jAtA hai to vaha satya, satya na raha karake asatya bana jAtA hai| vastutattva na kevala utanA hI hai jitanA ki hama ise jAna pA rahe haiM balki vaha isase itara bhI hai / manuSya kI aindrika jJAna kSamatA evaM tarka buddhi itanI apUrNa hai ki vaha sampUrNa satya ko eka sAtha grahaNa nahIM kara sktii| ata: sAdhAraNa mAnava pUrNa satya kA sAkSAtkAra nahIM kara pAtA hai| jaina dRSTi ke anusAra satya ajJeya to nahIM hai kintu binA pUrNatA ko prApta kiye use pUrNa rUpa se nahIM jAnA jA sktaa| prasiddha vaijJAnika albarTa AinsTIna ne kahA thA ki

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xiv 'hama kevala sApekSika satya ko jAna sakate haiM, nirapekSa satya ko to koI pUrNa draSTA hI jAna skegaa| (Cosmology Old and New P. XIII) aura aisI sthiti meM jabaki hamArA samasta jJAna AMzika, apUrNa tathA sApekSika hai, hameM yaha dAvA karane kA koI adhikAra nahIM hai ki merI dRSTi hI eka mAtra satya hai aura satya mere hI pAsa hai| hamArA AMzika, apUrNa aura sApekSika jJAna nirapekSa satyatA kA dAvA nahIM kara sakatA hai| ata: aise jJAna ke lie hameM aisI kathana paddhati kI yojanA karanI hogI, jo ki dUsaroM ke anubhUta satyoM kA niSedha nahIM karate hue apanI bAta kaha ske| hama apane jJAna kI sImitatA ke kAraNa anya sambhAvanAoM (Possibilities) ko nirasta nahIM kara sakate haiN| kyA sarvajJa kA jJAna nirapekSa hotA hai? yadyapi jaina darzana meM yaha mAnA gayA hai ki sarvajJa yA kevalI sampUrNa satya kA sAkSAtkAra kara letA hai, ata: yaha prazna svAbhAvika rUpa se uThatA hai ki kyA sarvajJa kA jJAna nirapekSa hai| isa sandarbha meM jaina dArzanikoM meM bhI matabheda pAyA jAtA hai| kucha samakAlIna jaina vicAraka sarvajJa ke jJAna ko nirapekSa mAnate haiM jaba ki dUsare kucha vicArakoM ke anusAra sarvajJa kA jJAna bhI sApekSa hotA hai| paM0 dalasukhabhAI mAlavaNiyA ne "syAdvAdamaMjarI" kI bhUmikA meM sarvajJa ke jJAna ko nirapekSa satya batAyA hai| jabaki muni zrI nagarAjajI ne "jaina darzana aura Adhunika vijJAna' nAmaka pustikA meM yaha mAnA hai ki sarvajJa kA jJAna bhI kahane bhara ko hI nirapekSa hai kyoMki syAdasti, syAnnAsti se pare vaha bhI nahIM hai| kintu vastusthiti yaha hai ki jahA~ taka sarvajJa ke vastu jagat ke jJAna kA prazna hai use nirapekSa nahIM mAnA jA sakatA kyoMki usake jJAna kA viSaya ananta dharmAtmaka vastu hai| ata: sarvajJa bhI vastutattva ke ananta guNoM ko ananta apekSAoM se hI jAna sakatA hai| vastugata jJAna yA vaiSayika jJAna (Objective Knowledge) kabhI bhI nirapekSa nahIM ho sakatA, phira cAhe vaha sarvajJa kA hI kyoM na ho ? isIlie jaina AcAryoM kA kathana hai ki dIpa se lekara vyoma taka vastu-mAtra syAdvAda kI mudrA se aMkita hai| kintu hameM yaha dhyAna rakhanA hogA ki jahA~ taka sarvajJa ke Atma-bodha kA prazna hai vaha nirapekSa ho sakatA hai kyoMki vaha vikalpa rahita hotA hai| sambhavata: isI dRSTikoNa ko lakSya meM rakhakara AcArya kundakunda ko yaha kahanA par3A thA ki vyavahAra dRSTi se sarvajJa sabhI dravyoM ko jAnatA hai kintu paramArthataH to vaha AtmA ko hI jAnatA hai / sarvajJa kA Atma-bodha to nirapekSa hotA hai kintu usakA vastu-viSayaka jJAna sApekSa hotA hai| bhASA kI abhivyakti-sAmarthya kI sImitatA aura sApekSatAH sarvajJa yA pUrNa ke lie bhI, jo sampUrNa satya kA sAkSAtkAra kara letA hai, satya kA nirapekSa kathana yA abhivyakti sambhava nahIM hai| sampUrNa satya ko cAhe jAnA jA sakatA

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anekAntavAda : siddhAnta aura vyavahAra ho kintu kahA nahIM jA sktaa| usakI abhivyakti kA jaba bhI koI prayAsa kiyA jAtA hai, to vaha sApekSika bana jAtA hai| kyoMki sarvajJa ko bhI apanI abhivyakti ke lie usI bhASA kA sahArA lenA hotA hai, jo ki sImita evaM apUrNa hai| "hai" aura "nahIM haiM' kI sImA se ghirI huI hai| ataH bhASA pUrNa satya ko nirapekSatayA abhivyakta nahIM kara sakatI hai| prathama to vasttattva ke dharmoM kI saMkhyA ananta hai, jabaki mAnavIya bhASA kI zabda saMkhyA sImita hai| jitane vastu-dharma haiM, utane zabda nahIM haiN| ata: aneka dharma anukta (akathita) raheMge hii| puna: mAnava kI jitanI anubhUtiyA~ haiM, una sabake lie bhI bhASA meM pRthak-prathak zabda nahIM haiN| hama gur3a, zakkara, Ama Adi kI miThAsa ko bhASA meM pUrNa rUpa se abhivyakta nahIM kara sakate kyoMki sabhI kI miThAsa ke lie alaga-alaga zabda nahIM haiN| AcArya nemicandra "gommaTasAra' meM likhate haiM ki hamAre anubhUta bhAvoM kA kevala anantavAM bhAga hI kathanIya hotA hai aura jitanA kathanIya hai, usakA bhI eka aMza hI bhASA meM nibaddha karake likhA jAtA hai (gommaTasAra-jIvakANDa 334) / cAhe nirapekSa jJAna ko sambhava bhI mAna liyA jAe, kintu nirapekSa kathana to kadApi sambhava nahIM hai, kyoMki jo kucha bhI kahA jAtA hai, vaha kisI na kisI sandarbha meM (In a certain context) kahA jAtA hai aura usa sandarbha meM hI use ThIka prakAra se samajhA jA sakatA hai anyathA bhrAnti hone kI saMbhAvanA rahatI hai| isIlie jaina AcAryoM kA kathana hai ki jagat meM jo kucha bhI kahA jA sakatA hai, vaha saba kisI vivakSA yA naya se garbhita hotA hai| jina yA sarvajJa kI vANI bhI apekSA rahita nahIM hotI hai vaha sApekSa hI hotI hai| ata: vaktA kA kathana samajhane ke lie bhI apekSA kA vicAra Avazyaka hai| ____punazca jaba vastutattva meM aneka viruddha dharma-yugala bhI rahe hue haiM, to zabdoM dvArA unakA eka sAtha pratipAdana sambhava nahIM hai| unheM kramika rUpa meM hI kahA jA sakatA hai| zabda eka samaya meM eka hI dharma ko abhivyakta kara sakatA hai| anantadharmAtmaka vastutattva ke samasta dharmoM kA eka sAtha kathana bhASA kI sImA ke bAhara hai| ata: kisI bhI kathana meM vastu ke aneka dharma anukta (akathita) hI raha jAyeMge aura eka nirapekSa kathana anukta dharmoM kA niSedha karane ke kAraNa asatya ho jAyegA / hamArA kathana satya rahe aura hamAre vacana vyavahAra se zrotA ko koI bhrAnti na ho isalie sApekSika kathana paddhati hI samucita ho sakatI hai| jainAcAryoM ne 'syAt' ko satya kA cihna isIlie kahA hai ki vaha apekSA pUrvaka kathana karake hamAre kathana ko avirodhI aura satya banA detA hai tathA zrotA ko koI bhrAnti bhI nahIM hone detA hai| syAdvAda aura anekAnta : sAdhAraNatayA anekAnta aura syAdvAda paryAyavAcI mAne jAte haiN| aneka jainAcAryoM

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Xvi ne inheM paryAyavAcI batAyA bhI hai kintu phira bhI donoM meM thor3A antara hai| anekAnta,syAdvAda kI apekSA adhika vyApaka artha kA dyotaka hai| jainAcAryoM ne donoM meM vyApaka-vyApya bhAva mAnA hai| anekAntavAda vyApaka hai aura syAdvAda vyaapy| anekAnta vAcya hai to syAdvAda vaack| anekAnta vastasvarUpa hai, to syAdvAda usa anaikAntika vastu svarUpa ke kathana kI nirdoSa bhaassaa-pddhti| anekAnta darzana hai, to syAdvAda usakI abhivyakti kA ddhNg| vibhajyavAda aura syAdvAda : vibhajyavAda syAdvAda kA hI eka anya paryAyavAcI evaM pUrvavartI hai| sUtrakRtAMga (1.1.4.22) meM mahAvIra ne dhikSuoM ke lie yaha spaSTa nirdeza diyA ki ve vibhajyavAda kI bhASA kA prayoga kreN| isI prakAra bhagavAn buddha ne bhI majjhimanikAya meM spaSTa rUpa se kahA thA ki he mANavaka! mai vibhajyavAdI hU~ ekAntavAdI nhiiN| vibhajyavAda vaha siddhAnta hai, jo prazna ko vibhajita karake uttara detA hai| jaba buddha se yaha pUchA gayA ki gRhastha ArAdhaka hotA hai yA pravajita? unhoMne isa prazna ke uttara meM yaha kahA ki gRhastha evaM tyAgI yadi mithyAvAdI haiM to ArAdhaka nahIM ho skte| kintu yadi donoM hI samyak AcaraNa karane vAle haiM to donoM hI ArAdhaka ho sakate haiN| (majjhima ni0-19)| isIprakAra jaba mahAvIra se jayaMtI ne yaha pUchA ki sonA acchA hai yA jAganA, to unhoMne kahA thA ki kucha jIvoM ko sonA acchA hai aura kucha kA jaagnaa| pApI kA sonA acchA hai aura dharmAtmAoM kA jaagnaa| (bhagavatI sU0 12.2.442) isase yaha bAta spaSTa ho jAtI hai ki vaktA ko usake prazna kA vizleSaNapUrvaka uttara denA vibhajyavAda hai| praznoM ke uttaroM kI yaha vizleSaNAtmaka zailI vicAroM ko sulajhAne vAlI tathA vastu ke aneka AyAmoM ko spaSTa karane vAlI hai| isase vaktA kA vizleSaNa ekAMgI nahIM banatA hai| buddha aura mahAvIra kA yaha vibhajyavAda hI Age calakara zUnyavAda aura syAdvAda meM vikasita huA hai| zUnyavAda aura syAdvAda : ___bhagavAn buddha ne zAzvatavAda aura ucchedavAda ina donoM ko asvIkAra kiyA aura apane mArga ko madhyama mArga khaa| jabaki bhagavAna mahAvIra ne zAzvatvAda aura ucchedavAda ko apekSAkRta rUpa se svIkRta karake eka vidhi mArga apnaayaa| bhagavAn buddha kI paramparA meM vikasita zanyavAda aura jaina paramparA meM vikasita syAdvAda donoM kA hI lakSya ekAntika dArzanika vicAradhArAoM kI asvIkRti hI thaa| donoM meM pharka itanA hI hai ki jahAM zUnyavAda eka niSedhapradhAna dRSTi hai vahIM syAdvAda meM eka vidhAyaka dRSTi hai| zUnyavAda jo bAta saMvRtti satya aura paramArtha satya ke rUpa meM kahatA hai, vahI bAta jaina dArzanika vyavahAra aura nizcaya naya ke AdhAra para pratipAdita karatA hai| zUnyavAda aura syAdvAda meM maulika bheda apane

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xvii anekAntavAda : siddhAnta aura vyavahAra niSkarSoM ke sambandha meM hai| zUnyavAda apane niSkarSoM meM niSedhAtmaka hai aura syAdvAda vidhAnAtmaka hai| zUnyavAda apanI sampUrNa tArkika vivecanA meM isa niSkarSa para AtA hai ki vastutattva zAzvata nahIM hai, ucchinna nahIM hai, eka nahIM hai, aneka nahIM hai, sat nahIM hai, asat nahIM haiN| jabaki syAdvAda apane niSkarSoM ko vidhAnAtmaka rUpa se prastuta karatA hai ki vastu zAzvata bhI hai aura azAzvata bhI hai, eka bhI hai aura aneka bhI hai, sat bhI hai aura asat bhI hai| ekAnta meM rahA huA doSa zUnyavAdI aura syAdvAdI donoM hI dekhate haiN| isa ekAnta ke doSa se bacane kI tatparatA meM zUnyavAda dvArA prastuta zUnyatA-zUnyatA kI dhAraNA aura syAdvAda dvArA prastuta anekAnta kI anekAntatA kI dhAraNA bhI vizeSa rUpa se draSTavya hai| kintu jahA~ zUnyavAdI usa doSa ke bhaya se ekAnta ko asvIkAra karatA hai, vahIM syAdvAdI, usake Age 'syAt' zabda rakhakara usa dUSita ekAnta ko nirdoSa banA detA hai| donoM meM yadi koI maulika bheda hai to vaha apanI niSedhAtmaka aura vidhAnAtmaka dRSTiyoM kA hI hai| zUnyavAda kA vastutattva jahA~ catuSkoTivinirmukta zUnya hai, vahIM jaina darzana kA vastutattva anantadharmAtmaka hai| kintu zUnya aura ananta kA gaNita to samAna hI hai, vaha usa dRSTi kA hI pariNAma hai, jo vaicArika AgrahoM se janamAnasa ko mukta karane ke lie buddha aura mahAvIra ne prastuta kI thii| buddha ke niSedhAtmaka dRSTikoNa kA pariNAma zUnyavAda thA to mahAvIra ke vidhAnAtmaka dRSTikoNa kA pariNAma syaadvaad| isa prakAra hama dekhate haiM ki IsA pUrva chaThI zatAbdI meM parama tattva, AtmA aura loka ke svarUpa evaM sRSTi ke viSaya meM aneka matavAda pracalita the| yadyapi aupaniSadika RSiyoM ne inake samanvaya kA prayatna kiyA thA - kintu ve eka aisI dArzanika paddhati kA vikAsa nahIM kara pAye the, jo ina matavAdoM dArzanika evaM vyAvahArika asaMgatiyoM aura kaThinAiyoM kA nirAkaraNa kara ske| ye paraspara virodhI dArzanika mata eka dUsare kI AlocanA meM par3e the aura isake pariNAma svarUpa AdhyAtmika vizuddhi yA rAga-dveSa, Asakti yA tRSNA se vimukti kA prazna gauNa thaa| sabhI dArzanika matavAda apane-apane AgrahoM meM dRr3ha banate jA rahe the| ata: sAmAnya manuSya kI digbhrAnta sthiti ko samApta karane aura ina paraspara virodhI matavAdoM ke AgrahI gheroM se mAnava ko mukta karane ke lie buddha va mahAvIra donoM ne prayatna kiyaa| kintu donoM ke prayatnoM meM mahattvapUrNa antara thaa| buddha kaha rahe the ki ye sabhI dRSTikoNa ekAnta haiM ata: unameM se kisI ko bhI svIkAra karanA ucita nahIM hai| kisI bhI dRSTi se na jur3a kara tRSNA vimukti ke hetu prayAsa kara duHkhavimukti ko prApta karanA hI mAnava kA eka mAtra lakSya hai| buddha kI isa niSedhAtmaka dRSTi kA pariNAma yaha huA ki bauddha darzana meM Age calakara zUnyavAda kA vikAsa huA va sabhI dRSTiyoM kA prahANa sAdhaka eka lakSya bnaa| dUsarI ora mahAvIra ne ina vividha dArzanika dRSTiyoM ko nakArane ke sthAna para unameM nihita sApekSika satyatA kA darzana kiyA aura sabhI

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xviii dRSTiyoM ko sApekSa rUpa se arthAt vividha nayoM ke AdhAra para satya mAnane kI bAta khii| isI ke AdhAra para jaina dArzanikoM ne anekAnta, syAdvAda aura saptabhaMgI kA vikAsa kiyaa| buddha evaM mahAvIra donoM kA lakSya vyakti ke ekAntika avadhAraNAoM meM par3ane se bacAnA thaa| kintu inake isa prayAsa meM jahAM buddha ne una ekAntika dhAraNAoM ko tyAjya batAyA, vahIM mahAvIra ne unheM sApekSika satya kahakara samanvita kiyaa| isase yaha tathya phalita hotA hai ki syAvAda evaM zUnyavAda donoM kA mUla udgama sthala eka hI hai| vibhajyavAdI paddhati taka yaha dhArA ekarUpa rahI kintu apanI vidhAyaka evaM niSedhaka dRSTiyoM ke pariNAma svarUpa do bhAgoM meM vibhakta ho gaI jinheM hama syAdvAda va zUnyavAda ke rUpa meM jAnate haiN| isa prakAra sattA ke vividha AyAmoM evaM usameM nihita sApekSika viruddha dharmatA ko dekhane kA jo prayAsa aupaniSadika RSiyoM ne kiyA thA vahI Age calakara zramaNa dhArA meM syAdvAda va zUnyavAda ke vikAsa kA AdhAra bnaa| anya dArzanika paramparAe~ aura anekAMtavAda yaha anekAnta dRSTi zramaNa paramparA ke anya dArzanikoM meM bhI prakAra bheda se upalabdha hotI hai| saMjayavelaTThiputra kA mantavya bauddha granthoM meM nimna rUpa se prApta hotA hai (1) hai? nahIM kaha sktaa| (2) nahIM hai? nahIM kaha sktaa| (3) hai bhI aura nahIM bhI ? nahIM kaha sktaa| (4) na hai aura na nahIM hai? nahIM kaha sktaa| isase yaha phalita hotA hai ki saMjayavelaTThiputra bhI ekAntavAdI dRSTi ke samarthaka nahIM the| unakI uttara dene kI zailI anekAnta dRSTi kI hI paricAyaka hai| yahI kAraNa thA ki rAhula sAMkRtyAyana jaise vicArakoM ne yaha anumAna bhI kiyA ki saMjayavelaTThiputra ke darzana ke AdhAra para hI jainoM ne syAdvavAda va saptabhaMgI kA vikAsa kiyaa| kintu smaraNa rakhanA cAhie ki saMjayavelaTThi kI yaha dRSTi niSedhAtmaka hai| asti, nAsti evaM avaktavyasaptabhaMgI naya ke ye jo tIna mUla naya haiM ve to upaniSad kAla se pAye jAte haiN| mAtra yahI nahIM upaniSadoM meM hameM sat-asat, ubhaya va anubhaya arthAt ye cAra bhaMga bhI prakIrNa rUpa se upalabdha hote haiN| aupaniSadika cintana evaM usake samAnAntara vikasita zramaNa paramparA meM yaha anekAnta dRSTi kisI na kisI rUpa meM avazya upasthita rahI hai kintu usake abhivyakti kI zailI bhinna hai| isa yuga ke bAda bhAratIya cintana ke dArzanika yuga meM bhI vividha darzanoM ne isa zailI ko apanAyA haiN|

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anekAntavAda : siddhAnta aura vyavahAra xix vastutaH vastutattva yA paramasattA kI bahaAyAmitA, mAnavIya jJAna sAmarthya. bhASAI-abhivyakti sAmarthya kI sImitatA manuSya ko anekAnta dRSTi apanAne ke lie prerita karatI rhii| vastu svarUpa ke sabandha meM ekAntika uttara mAnava mana ko saMtoSa nahIM de ske| isakA kAraNa yaha thA ki mAnava apane jJAna ke do sAdhana-anUbhUti va tarka meM se kisI kA bhI parityAga nahIM karanA caahtaa| anubhava use sattA kI bahuAyAmitA kA darzana karAtA hai to tarka use kisI nizcita nirNaya kI dizA meM prerita karatA huA ekAnta kI ora le jAtA hai| tarka buddhi aura anubhava ke isa virodhAbhAsa ke samanvaya ke prayatna sabhI dArzanikoM ne kiye haiM aura inhIM prayatnoM meM unheM kahIM na kahIM anekAnta dRSTi kA sahArA lenA pdd'aa| pataJjali ne mahAbhASya meM (vyADI ke) isa dRSTi kA ullekha kiyA hai| unake sAmane mukhya prazna thA- zabda nitya hai yA anitya hai| isa saMdarbha meM ve vyADI ke mata ko prastuta karate hue kahate haiM ki guNa doSoM kI parIkSA karake tathA prayojana ke AdhAra para yaha batAyA gayA hai ki zabda nitya va anitya donoM hai| jJAtavya hai ki pataJjali kA paramasatya zabda brahma hI hai| usameM nityatA va anityatA donoM ko svIkAra karake ve anya rUpa meM anekAnta dRSTi kA hI pratipAdana karate haiN| mAtra yahI nahIM jainadarzana meM jisa rUpa meM sat kI anaikAntika vyAkhyA kI gayI hai usI rUpa meM pataJjali ke mahAbhASya meM unhoMne dravya kI nityatA va AkRti kI anityatA ko vistAra se pratipAdita kiyA hai| puna: unhoMne yaha bhI mAnA hai ki AkRti bhI sarvathA anitya nahIM hai| eka ghaTa ke naSTa hone para dUsarI ghaTAkRti to rahatI hai| hama yaha bhI kaha sakate haiM ki AkRti cAhe bAhya rUpa meM naSTa huI ho kintu sraSTA ke cetanA kI AkRti to banI rahatI hai| kumhAra dvArA banAyA ghar3A TUTa jAtA hai kintu kumhAra ke manasa meM jo ghaTAkRti hai vaha banI rahatI hai| mahAbhASyakAra ne sattA ko nitya mAnakara bhI usameM kArya rUpa meM utpatti va vinAza ko svIkAra kiyA hai| yaha isa bAta kA paricAyaka hai ki pataJjali ke darzana meM sat kI pariNAmI nityatA kI avadhAraNA usI rUpa meM hai jisa prakAra jainadarzana meM hai| ___bhAratIya darzanoM meM sA~khya darzana bhI eka prAcInatama darzana hai| sA~khya darzana, prakRtipariNAmavAdI hai| vaha puruSa ko kUTasthanitya mAnatA hai jabaki prakRti ko privrtnshiil| usake dvaitavAda kA eka tattva parivartanazIla hai to dUsarA aparivartanazIla hai| lekina yaha avadhAraNA mUlata: usa puruSa ke saMdarbha meM hI ghaTita hotI hai jo apane ko prakRti se pRthaka jAna cukA hai| zeSa cetana sattAeM jo prakRti ke sAtha apane mamatva ko banAe huI haiM, ve to kisI na kisI rUpa meM parivartanazIla haiM hii| yahI kAraNa hai ki sAMkhya apane satkAryavAda meM pariNAmavAda ko svIkAra karane ko bAdhya huaa| sAMkhya darzana ke vyAvahArika yA sAdhanAtmaka pakSa yogadarzana meM bhI spaSTa rUpa se vastu kI vividha dharmAtmakatA svIkAra kI gayI hai, jaise-eka hI strI apekSA bheda se patnI, mAtA, putrI, bahana

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XX Adi kahI jAtI hai| dUsare zabdoM meM eka hI dharmI apekSA bheda se aneka dharma vAlA kahA jAtA hai| dravya kI nityatA va paryAyoM kI anityatA bhI sAMkhya evaM yoga darzana meM bhI usI rUpa meM svIkRta hai jisa rUpa meM vaha jaina darzana meN| yaha isa tathya kA sUcaka hai ki sattA kI bahuAyAmitA ke kAraNa usakI anaikAntika vyAkhyA hI adhika saMtoSaprada lagatI hai| sAMkhya darzana meM aneka aise tattva haiM jo paraspara virodhI hote hue bhI eka sattA ke sadarbha meM svIkRta haiM jaise - sAMkhya darzana meM mana ko jJAnendriya va karmendriya donoM mAnA gyaa| isI prakAra usake 25 tattvoM meM buddhi, ahaMkAra tathA pA~ca tanmAtrAoM ko prakRti va vikRti donoM kahA gayA hai| yadyapi prakRti va vikRti donoM paraspara viruddha haiN| isI prakAra puruSa ke saMdarbha meM bhI apekSA bheda se bhoktRtva va abhoktRtva donoM svIkRta haiM athavA prakRti meM sAMsArika puruSoM kI apekSA se pravRtyAtmakatA va puruSa kI apekSA se nivRtyAtmakatA donoM hI svabhAva svIkAra kie gaye haiN| mImAMsA darzana meM bhI dravya kI nityatA va AkRti kI anityatA usI prakAra svIkAra kI gayI jisa prakAra vaha pAMtajala darzana meM svIkAra kI gayI / sarvaprathama mImAMsA darzana meM jJAtA, jJeya va jJAnarUpatA vAle trividha jJAna ko jJAna kahA gyaa| dUsare zabdoM meM jJAna ke trayAtmaka hone para bhI use ekAtmaka mAnA / jJAna meM jJAtA svayaM ko; jJAna ke viSaya ko aura apane jJAna tInoM ko jAnatA hai| jJAna meM yaha trayAtmakatA rahI hai phira bhI use jJAna hI kahA jAtA hai| yaha jJAna kI bahuAyAmitA kA hI eka rUpa hai| puna: mImAMsA darzana meM kumArila ne svayaM hI sAmAnya va vizeSa meM kathaMcit tAdAtmya evaM kathaMcit bheda dharmadharmI kI apekSA se bhedAbheda mAnA hai| mImAMsAzlokavArtika meM vastu kI utpAda, vyaya va dhrauvyatA ko isI prakAra pratipAdita kiyA gayA hai jisa prakAra se use jaina paramparA meM pratipAdita kiyA gayA hai| jaba svarNakalaza ko tor3akara kuNDala banAyA jAtA hai to jise kalaza kI apekSA hai use duHkha va jise kuNDala kI apekSA hai use sukha hotA hai kintu jise svarNa kI apekSA hai use mAdhyasthabhAva hai / vastu kI yaha trayAtmakatA jaina va mImAMsA donoM darzanoM meM svIkRta hai| cAhe zAMkara vedAnta apane advaitavAda ke pariprekSya meM paramasattA ko apariNAmI mAnatA ho kintu use bhI anta meM paramArtha aura vyavahAra ina do dRSTiyoM ko svIkAra karake parokSa rUpa se anekAnta dRSTi ko svIkAra karanA par3A kyoMki usake abhAva meM isa parivartanazIla jagat kI vyAkhyA sambhava nahIM thii| isa prakAra sabhI bhAratIya darzana kisI na kisI rUpa meM anekAMta zailI ko svIkAra karate haiN| jaina paramparA meM anekAntavAda kA vikAsa : jainadarzana meM anekAnta dRSTi kI upasthiti ati prAcIna hai| jaina sAhitya meM

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xxi anekAntavAda : siddhAnta aura vyavahAra AcArAMga atyanta prAcIna graMtha hai| isameM bhI hameM 'je AsavA te parissavA, je parissavA to AsavA, arthAt jo Asrava ke kAraNa haiM ve hI nirjarA ke kAraNa bana jAte haiM aura jo nirjarA ke kAraNa haiM ve Asrava ke kAraNa bana jAte haiM-yaha kahakara usI anekAntadRSTi kA paricaya diyA gayA hai| AcArAMga ke bAda sthAnAMga meM muni ke lie vibhajyavAda kA Azraya lekara hI koI kathana karane kI bAta kahI gii| yaha sunizcita hai ki vibhajyavAda syAdvAda evaM zUnyavAda kA pUrvaja hai aura vaha bhI anekAnta dRSTi kA paricAyaka hai| vaha yaha batAtA hai ki kisI bhI prazna kA uttara vibhinna apekSAoM se bhinna-bhinna rUpa meM diyA jA sakatA hai aura ve sabhI uttara apekSAbheda se saphala ho sakate haiN| bhagavatIsUtra meM isa prakAra ke anekoM praznottara saMkalita haiN| jo vibhajyavAda ke AdhAra para vyAkhyAyita haiN| bhagavatIsUtra meM hameM naya dRSTi kA paricaya milatA hai| isameM dravyArthikanaya va paryAyArthika naya tathA nizcayanaya va vyahAranaya kA AdhAra lekara aneka kathana kie gae haiN| nizcaya va vyahAra naya kA hI agalA vikAsa naigama Adi pAMca nayoM aura phira sAta nayoM meM huaa| yadyapi nayoM kI yaha vivecanA I0 san kI dusarI-tIsarI ke bAda ke graMthoM meM spaSTa rUpa se milatI hai, kintu isameM ekarUpatA lagabhaga tIsarI zatI ke bAda AyI hai| Aja jo sAta naya haiM unameM umAsvAti ne tattvArthasatra meM evaM bhUtabali aura puSpadanta ne SaTakhaNDAgama meM mUla meM pAMca ko hI svIkAra kiyA thaa| siddhasena ne sAta meM se naigama ko svataMtra naya na mAnakara cha: nayoM kI avadhAraNA prastuta kI thii| vaise nayoM kI saMkhyA ke bAre meM siddhasena Adi AcAryoM kA dRSTikoNa ati udAra rahA hai| unhoMne anta meM yahA~ taka kaha diyA ki jitane vacana bheda ho sakate haiM utane naya ho sakate haiN| kundakunda ke bAda ke digambara AcAryoM dvArA pratipAdita zuddhanaya va azuddhanaya ko nizcayanaya kA hI bheda mAnate hue unhoMne isake do bhedoM kA ullekha kiyaa| bAda meM paM0 rAjamala ne isameM upacAra ko sammilita karake nizcaya va vyavahAra nayoM kA vargIkaraNa aneka prakAra se kiyaa| isa prakAra nayoM ke siddhAMta kA vikAsa huaa| jahA~ taka saptabhaMgI kA prazna hai vaha bhI eka paravartI vikAsa hI hai| yadyapi saptabhaMgI kA AdhAra mahAvIra kI anaikAntika va samanvayavAdI dRSTi hI hai phira bhI saptabhaMgI kA pUrNa vikAsa paravartI hai| bhagavatIsUtra meM ina bhaMgoM para aneka prakAra se cintana kiyA gayA hai| usameM mUla naya to tIna hI rahe haiM- asti, nAsti va avaktavya kintu unase apekSA bheda ke AdhAra para aura vividha saMyogoM ke AdhAra para aneka bhaMgoM kI yojanA milatI hai| usameM SaDapradezIya bhaMgoM bhI apekSA se teisa bhaMgoM kI yojanA bhI kI gayI hai| sarvaprathama siddhasena divAkara ne sanmati prakaraNa (prathamakANDa gAthA 36) meM sAMyogika bhaMgoM kI carcA kI hai| vahA~ sAta bhaMga banate haiN| sAta bhaMgoM kA spaSTa pratipAdana hameM samaMtabhadra, kundakunda aura unake paravartI zvetAmbara evaM digambara AcAryoM meM milane lagatA hai| yaha spaSTa

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xxii hai ki saptabhaMgI kA savyavasthita rUpa meM dArzanika pratipAdana lagabhaga 5 vIM zatI ke bAda hI huA hai| kintu isakA artha yaha nahIM ki usake pUrva bhaMgoM kI avadhAraNA nahIM thii| bhaMgoM kI avadhAraNA to isake bhI pUrva meM hameM milatI hai kintu saptabhaMgI kI eka suvyavasthita yojanA 5vIM zatI ke bAda astitva meM aayii| syAdvAda evaM saptabhaMgI, anekAntavAda kI bhASAyI abhivyakti ke prArUpa haiN| anekAMtavAda kA saiddhAntika pakSa : syAdvAda syAdvAda kA artha-vizleSaNa : syAdvAda zabda 'syAta' aura 'vAda' ana do zabdoM se niSpanna huA hai| ata: syAdvAda ko samajhane ke lie ina donoM zabdoM kA artha vizleSaNa Avazyaka hai| syAt zabda ke artha ke sandarbha meM jitanI bhrAnti dArzanikoM meM rahI hai, sambhavata: utanI anya kisI zabda ke sambandha meM nhiiN| vidvAnoM dvArA hindI bhASA meM syAt kA artha "zAyada", "sambhavataH", "kadAcit' aura aMgrejI bhASA meM probable, may be, perhaps, some how Adi kiyA gayA hai aura inhI arthoM ke AdhAra para use saMzayavAda, sambhAvanAvAda yA anizcayavAda samajhane kI bhUla kI jAtI rahI hai| yaha sahI hai ki kinhIM saMdarbho meM syAt zabda kA artha kadAcit ,zAyada, sambhava Adi bhI hotA hai| kintu isa AdhAra para syAdvAda ko saMzayavAda yA anizcayavAda mAna lenA eka bhrAnti hI hogii| hameM yahA~ isa bAta ko bhI spaSTa rUpa se dhyAna meM rakhanA cAhie ki prathama to eka hI zabda ke aneka artha ho sakate haiM, dUsare aneka bAra zabdoM kA prayoga unake pracalita artha meM na hokara viziSTa artha meM hotA hai, jaise jaina parAmparA meM dharma zabda kA prayoga dharma-dravya ke rUpa meM bhI hotA hai| jaina AcAryoM ne syAt zabda kA prayoga eka viziSTa pAribhASika artha meM hI kiyA hai| yadi syAdvAda ke Alocaka vidvAnoM ne syAdvAda sambandhI kisI bhI mUlagrantha ko dekhane kI koziza kI hotI, to unheM syAt zabda kA jaina paramparA meM kyA artha hai, yaha spaSTa ho jaataa| syAt zabda ke artha ke sambandha meM jo bhrAnti utpanna hotI hai, usakA mUla kAraNa use tiGanta pada mAna lenA hai, jabaki samantabhadra, vidyAnandi,amRtacanda, malliSeNa Adi sabhI jaina AcAryoM ne ise nipAta yA avyaya mAnA hai| samantabhadra syAt zabda kA artha spaSTa karate hue AptamImAMsA meM likhate haiM ki syAt - yaha nipAta zabda hai, jo artha ke sAtha saMbaMdhita hone para vAkya meM anekAntatA kA dyotaka aura vivakSita artha kA eka vizeSaNa hai (aaptmiimaaNsaa-103)| isI prakAra paMcAstikAya kI TIkA meM AcArya amRcandra bhI syAt zabda ke artha ko spaSTa karate hue likhate haiM ki 'syAt' ekAntatA kA niSedhaka,anekAntatA kA pratipAdaka tathA kathaMcit artha kA dyotaka eka

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anekAntavAda : siddhAnta aura vyavahAra xxiii nipAta zabda hai (paMcAstikAya ttiikaa)| malliSeNa ne bhI syAdvAdamaMjarI meM syAt zabda ko anekAntatA kA dyotaka eka avyaya mAnA hai| isa prakAra yaha bAta spaSTa ho jAtI hai ki jaina vicArakoM kI dRSTi meM syAt zabda saMzayaparaka na hokara anaikAntika kintu nizcayAtmaka artha kA dyotaka hai| mAtra itanA hI nahIM jaina dArzanika isa sambandha meM bhI sajaga the ki Alocaka yA jana sAdhAraNa dvArA syAt zabda kA saMzayaparaka artha grahaNa kiyA jA sakatA hai, isalie unhoMne syAt zabda ke sAtha "eva" zabda ke prayoga kI yojanA bhI kI hai, jaise "syAdastyeva ghaTa:' arthAt kisI apekSA se yaha ghar3A hI hai| yaha spaSTa hai ki "eva'' zabda nizcayAtmakatA kA dyotaka hai| "syAt' tathA "eva'' zabdoM kA eka sAtha prayoga zrotA ko saMzayAtmakatA ko samApta kara use sApekSika kintu nizcita jJAna pradAna karatA hai| vastuta: isa prayoga meM "eva' zabda 'syAt' zabda kI anizcitatA ko samApta kara detA hai aura "syAt" zabda "eva" zabda kI nirapekSatA evaM ekAntatA ko samApta kara detA hai aura isa prakAra ve donoM milakara kathita vastu-dharma kI sImA niyata karate hae sApekSa kintu nizcita jJAna prastuta karate haiN| ata: syAdvAda ko saMzayavAda yA sambhAvanAvAda nahIM kahA jA sakatA hai| "vAda" zabda kA artha kathanavidhi hai| isa prakAra syAdvAda sApekSika kathana paddhati yA sApekSika nirNaya paddhati kA sUcaka hai| vaha eka aisA siddhAnta hai, jo vastutattva kA vividha pahaluoM yA vividha AyAmoM se vizleSaNa karatA hai aura apane una vizleSita vividha nirNayoM ko isa prakAra kI bhASA meM prastuta karatA hai ki ve apane pakSa kI sthApanA karate hue bhI vastutattva meM nihita anya "anukta'' anekAneka dharmoM evaM sambhAvanAoM (paryAyoM) kA niSedha na kreN| vastuta: syAdvAda hamAre nirNayoM evaM tajjanita kathanoM ko prastuta karane kA eka nirdoSa evaM ahiMsaka tarIkA hai, avirodhapUrvaka kathana kI eka zailI hai| usakA pratyeka bhaMga anaikAntika DhaMga se ekAntika kathana karatA hai, jisameM vaktA apanI bAta isa DhaMga se kahatA hai ki usakA vaha kathana apane pratipakSI kathanoM kA pUrNa niSedhaka na bne| saMkSepa meM syAdvAda apane samagra rUpa meM anekAnta hai aura pratyeka bhaMga kI dRSTi se samyak ekAMta hai| saptabhaMgI anantadharmAtmaka vastutattva ke saMbaMdha meM eka aisI kathana-paddhati yA vAkya yojanA hai, jo usameM anukta dharmoM kI saMbhAvanA kA niSedha na karate hue sApekSika kintu nizcayAtmaka DhaMga se vastutattva ke pUrNa svarUpa ko apanI dRSTi meM rakhate hue usake kisI eka dharma kA mukhya rUpa se pratipAdana yA niSedha karatI hai| isI prakAra anekAntavAda bhI vastutattva ke sandarbha meM ekAdhika nirNayoM ko svIkRta karatA hai| vaha kahatA hai ki eka hI vastutattva ke sandarbha meM vibhinna apekSAoM ke AdhAra para aneka nirNaya (kathana) diye jA sakate haiM arthAt anekAnta vastu-svarUpa ke sambandha meM aneka nirNayoM yA niSkarSoM kI sambhAvyatA kA siddhAMta hai| jainAcAryoM ne anekAMta ko paribhASita karate hue likhA hai

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xxiv ki 'sarvathaikAnta pratikSepa lakSaNo'nekAMta:' arthAt anekAMta mAtra ekAMta kA niSedha hai aura vastu meM nihita paraspara viruddha dharmoM kA prakAzaka hai| syAdvAda ke AdhAra sambhavataH yaha prazna upasthita kiyA jA sakatA hai ki syAdvAda yA sApekSika kathana paddhati kI kyA AvazyakatA hai? syAdvAda yA sApekSika kathana paddhati kI AvazyakatA ke mUlata: cAra kAraNa haiM 1. vastutattva kI ananta dharmAtmakatA, 2. mAnavIya jJAna prApti ke sAdhanoM kI sImitatA, 3. mAnavIya jJAna kI apUrNatA evaM sApekSatA, tathA 4. bhASA ke abhivyakti sAmarthya kI sImitatA evaM sApekSatA / anekAMtavAda kA bhASika pakSa : saptabhaMgI saptabhaMgI syAdvAda kI bhASAyI abhivyakti ke sAmAnya vikalpoM ko prastuta karatI hai| hamArI bhASA vidhi-niSedha kI sImAoM se ghirI huI hai| "hai" aura "nahIM haiM" hamAre kathanoM ke do prArUpa haiN| kintu kabhI-kabhI hama apanI bAta ko spaSTatayA "hai" (vidhi) aura "nahIM hai' (niSedha) kI bhASA meM prastuta karane meM asamartha hote haiM arthAt sImita zabdAvalI kI yaha bhASA hamArI anubhUti ko pragaTa karane meM asamartha hotI hai| aisI sthiti meM hama eka tIsare vikalpa "avAcya' yA avaktavya' kA sahArA lete haiM, arthAta zabdoM ke mAdhyama se "hai" aura "nahIM hai' kI bhASAyI sImA meM bA~dha kara use kahA nahIM jA sakatA hai| isa prakAra vidhi, niSedha aura avaktavyatA se jo sAta prakAra kA vacana vinyAsa banatA hai, use saptabhaMgI kahA jAtA hai| saptabhaMgI meM syAt asti, syAt nAsti aura syAt avaktavya ye tIna asaMyogI maulika bhaMga haiN| zeSa cAra bhaMga ina tInoM ke saMyoga se banate haiN| unameM syAt asti-nAsti, syAt asti-avaktavya aura syAt nAsti-avaktavya ye tIna dvisaMyogI aura antima syAt-asti-nAsti-avaktavya, yaha trisaMyogI bhaMga hai| nirNayoM kI bhASAyI abhivyakti vidhi, niSedha aura avaktavya, ina tIna hI rUpoM meM hotI hai| ata: usase tIna hI maulika bhaMga banate haiM aura ina tIna maulika bhaMgoM meM se gaNita zAstra ke saMyoga niyama (Law of Combination) ke adhAra para sAta bhaMga hI banate haiM, na kama na adhik| aSTasahasrI TIkA meM AcArya vidyAnandi ne isIlie yaha kahA hai ki jijJAsA aura saMzaya aura unake samAdhAna sapta prakAra ke hI ho sakate haiN| ata: jaina AcAryoM kI saptabhaMgI kI yaha vyavasthA nirmUla nahIM hai| vastutattva ke ananta dharmoM meM se pratyeka ko lekara eka-eka saptabhaMgI aura isa prakAra ananta saptabhaMgiyA~ to banAI jA sakatI haiN| kintu anantabhaMgI nahIM / zvetAmbara Agama bhagavatIsUtra meM SaTpradezI skandha ke saMbaMdha meM jo

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anekAntavAda : siddhAnta aura vyavahAra 23 bhaMgoM kI yojanA hai, vaha vacana bheda kRta saMkhyAoM ke kAraNa hai| usameM bhI mUla bhaMga sAta hI haiN| paMcAstikAyasAra, pravacanasAra Adi prAcIna digambara Agama granthoM meM aura zeSa paravartI sAhitya meM saptabhaMga hI mAnya rahe haiN| ataH vidvAnoM ko ina bhramoM kA nivAraNa kara lenA cAhiye ki aise saMyogoM se saptabhaMgI hI kyoM ananta bhaMgI bhI ho sakatI hai athavA AgamoM meM sAta bhaMga nahIM hai athavA saptabhaMgI bhI eka paravartI vikAsa hai| saptabhaMgI kA pratyeka bhaMga eka sApekSika nirNaya prastuta karatA hai| saptabhaMgI meM syAt asti Adi jo sAta bhaMga haiM, ve kathana ke tArkika AkAra (Logical forms) mAtra haiN| usameM syAt zabda kathana kI sApekSikatA kA sUcaka hai aura asti evaM nAsti kathana ke vidhAnAtmaka (Affirmative ) aura niSedhAtmaka (Negative) hone ke sUcaka haiN| kucha jaina vidvAna asti ko sattA kI bhAvAtmakatA kA aura nAsti ko abhAvAtmakatA kA sUcaka mAnate haiN| kintu yaha dRSTikoNa jaina darzana ko mAnya nahIM ho sakatA - udAharaNa ke lie jaina darzana meM AtmA bhAva rUpa hai vaha abhAva rUpa nahIM ho sakatA hai| ata: hameM yaha spaSTa rUpa se jAna lenA cAhie ki syAt asti, syAt nAsti apane Apa meM koI kathana nahIM haiM, apitu kathana ke tArkika AkAra haiM, ve kathana ke prArUpa haiN| una prArUpoM ke lie apekSA tathA uddezya aura vidheya padoM kA ullekha Avazyaka hai| jaise- syAd asti bhaMga kA Thosa udAharaNa hogA- dravya kI apekSA AtmA nitya hai| yadi hama isameM apekSA (dravyatA) aura vidheya (nityatA) kA ullekha nahIM kareM aura kaheM ki syAt AtmA hai, to hamArA kathana bhrama pUrNa hogaa| apekSA aura vidheya pada ke ullekha ke abhAva meM saptabhaMgI ke AdhAra para kiye gaye kathana aneka bhrAntiyoM ko janma dete haiM, jisakA vizeSa vivecana hamane dvitIya bhaMga kI carcA ke prasaMga meM kiyA hai| Adhunika tarkazAstra kI dRSTi se saptabhaMgI kA pratyeka bhaMga eka sApekSika kathana hai jise eka hetuphalAzrita vAkya ke rUpa meM prastuta kiyA jA sakatA hai| saptabhaMgI ke prasaMga meM utpanna bhrAntiyoM se bacane ke lie use nimna sAMketika rUpa meM vyakta kiyA jA sakatA hai| saptabhaMgI ke isa sAMketika prArUpa ke nirmANa meM hamane cihnoM kA prayoga unake sAmane darzita arthoM meM kiyA hai: cihna a XXV artha yadi - to (hetuphalAzrita kathana apekSA (dRSTikoNa) saMyojana (aura)

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xxvi yugapat (ekasAtha) anantatva vyAghAtaka uddezya vidheya bhaMgoM ke Agamika rUpa bhaMgoM ke sAMketika rUpa Thosa udAharaNa 1. syAt asti a u vi hai. yadi dravya kI apekSA se vicAra karate haiM to AtmA nitya hai| 2. syAt nAsti a> a vi nahIM hai. yadi paryAya kI apekSA se vicAra karate hai to AtmA nitya nahIM hai| 3. syAt asti nAsti ca au vi hai. yadi dravya kI apekSA se a u vi nahIM hai. vicAra karate haiM to AtmA nitya hai aura yadi paryAya kI apekSA se ciAra karate haiM to AtmA nitya nahIM hai| 4. syAt avaktavya (a. are ) u yadi dravya aura paryAya donoM avaktavya hai. hI apekSA se eka sAtha vicAra karate haiM to AtmA avaktavya hai| (kyoMki do bhinna bhinna apekSAoM se do alaga-alaga kathana ho sakate haiM kintu eka kathana nahIM ho sakatA hai|) 5. syAt asti ca a u vi hai. yadi dravya kI apekSA se avaktavya ca (a. a)ya u vicAra karate haiM to AtmA avaktavya hai. nitya hai kintu yadi AtmA athavA kA dravya, paryAya donoM yA a u vi hai. ananta apekSAoM kI dRSTi

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anekAntavAda : siddhAnta aura vyavahAra xxvii (a00) se vicAra karate haiM to AtmA avaktavya hai| avaktavya hai| 6. syAd nAsti ca a5 u vi nahIM hai. yadi paryAya kI apekSA se avaktavya ca (a.a)ya u vicAra karate haiM to AtmA avaktavya hai. nitya nahIM hai kintu yadi ananta apekSAoM kI dRSTi se vicAra karate hai to AtmA athavA avaktavya hai| are u vi nahIM hai. (a)ya u avaktavya hai| 7. syAd asti ca, a u vi hai. yadi dravya dRSTi se vicAra nAsti ca areu vi nahIM hai karate hai to AtmA nitya hai avaktavya ca (a)ya u avaktavya hai aura yadi paryAya dRSTi se vicAra karate haiM to AtmA athavA nitya nahIM kintu yadi apanI a u vi hai. ananta apekSAoM kI dRSTi a- u vi nahIM haiM se vicAra karate haiM to AtmA (a. a) ya u avaktavya hai| avaktavya hai. saptabhaMgI ke prastuta sAMketika rUpa meM hamane kevala do apekSAoM kA ullekha kiyA hai kintu jaina vicArakoM ne dravya, kSetra, kAla aura bhAva aisI cAra apekSAeM mAnI haiM, usameM bhI bhAva-apekSA vyApaka hai usameM vastu kI avasthAoM (paryAyoM) evaM guNoM donoM para vicAra kiyA jAtA hai| kintu yadi hama pratyeka apekSA kI saMbhAvanAoM para vicAra kareM to ye apekSAeM bhI ananta hoMgI kyoMki vastutattva anantadharmAtmaka hai| apekSAoM kI ina vividha sambhAvanAoM para vistAra se vicAra kiyA jA sakatA hai| kintu isa choTI sI bhUmikA meM yaha sambhava nahIM hai| isa saptabhaMgI kA prathama bhaMga "syAta asti' hai| yaha svacataSTaya ko apekSA se vastu ke bhAvAtmaka dharma yA dharmoM kA vidhAna karatA hai| jaise apane dravya kI apekSA se yaha ghar3A miTTI kA hai, kSetra kI apekSA se indaura nagara meM banA huA hai, kAla kI apekSA se zizira Rtu kA banA huA hai, bhAva arthAt vartamAna paryAya kI apekSA se lAla raMga kA hai yA ghaTAkAra hai aadi| isa prakAra vastu ke sva dravya, kSetra, kAla evaM bhAva kI apekSA

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xxviii se usake bhAvAtmaka guNoM kA vidhAna karanA yaha prathama 'asti' nAmaka bhaMga kA kArya hai| dUsarA syAt, "nAsti'' nAmaka bhaMga vastutattva ke abhAvAtmaka dharma yA dharmoM kI anupasthiti yA nAstitva kI sUcanA detA hai| vaha yaha batAtA hai ki vastu meM sva se bhinna para -catuSTaya kA abhAva hai| jaise yaha ghar3A tAmbe kA nahIM hai, bhopAla nagara se banA huA nahIM hai, grISma Rtu kA banA huA nahIM hai, kRSNa varNa kA nahIM hai aadi| mAtra itanA hI nahIM yaha bhaMga isa bAta ko bhI spaSTa karatA hai ki yaha ghar3A pustaka, Tebala, kalama, manuSya Adi nahIM hai| jahA~ prathama bhaMga yaha kahatA hai ki ghar3A ghar3A hI hai, vahA~ dUsarA bhaMga yaha batAtA hai ki ghar3A, ghaTa itara anya kucha nahIM hai| kahA gayA hai ki "sarvamasti svarUpeNa pararUpeNa nAsti ca" arthAt sabhI vastuoM kI sattA svarUpa se hai pararUpa se nhiiN| yadi vastu meM anya vastuoM ke guNa dharmoM kI sattA bhI mAna lI jAyegI to phira vastuoM kA pArasparika bheda hI samApta ho jAyegA aura vastu kA sva-svarUpa hI nahIM raha jAyegA, ata: vastu meM para-catuSTaya kA niSedha karanA dvitIya bhaMga hai| prathama bhaMga batAtA hai ki vastu kyA hai, jabaki dUsarA bhaMga yaha batAtA hai ki vastu kyA nahIM hai| sAmAnyatayA isa dvitIya bhaMga ko 'syAt nAsti ghaTaH" arthAt kisI apekSA se ghar3A nahIM hai, isa rUpa meM prastuta kiyA jAtA hai| kintu isake prastutIkaraNa kA yaha DhaMga thor3A bhrAntijanaka avazya hai, sthUla dRSTi se dekhane para aisA lagatA hai ki prathama bhaMga meM ghaTa ke astitva kA jo vidhAna kiyA gayA thA, usI kA dvitIya bhaMga meM niSedha kara diyA gayA aura aisI sthiti meM syAdvAda ko sandehavAda yA AtmA virodhI kathana karane vAlA siddhAnta samajha lene kI bhrAnti ho jAnA svAbhAvika hai| zaMkara prabhRti vidvAnoM ne syAdvAda kI jo AlocanA kI thI, usakA mukhya AdhAra yahI bhrAnti hai| "syAt nAsti ghaTa:' meM jaba syAt zabda ko dRSTi se ojhala kara yA use sambhAvanA ke artha meM grahaNa kara 'asti' aura 'nAsti' para bala diyA jAtA hai to Atma-virodha kA AbhAsa hone lagatA hai| jahA~ taka maiM samajha pAyA hU~ syAdvAda kA pratipAdana karane vAle kisI AcArya kI dRSTi meM dvitIya bhaMga kA kArya prathama bhaMga meM sthApita kiye gaye guNadharma kA usI apekSA se niSedha karanA nahIM hai, apitu yA to prathama bhaMga meM asti rUpa mAne gaye guNa dharma se itara gaNa dharmoM kA niSedha karanA hai athavA phira apekSA ko badala kara usI guNa dharma kA niSedha karanA hotA hai aura isa prakAra dvitIya bhaMga prathama bhaMga ke kathana ko puSTa karatA hai, khaNDita nhiiN| yadi dvitIya bhaMga ke kathana ko usI apekSA se prathama bhaMga kA niSedhaka yA virodhI mAna liyA jAyegA to nizcaya yaha siddhAnta saMzayavAda yA Atma-virodha ke doSoM se grasita ho jAyegA, kintu aisA nahIM hai| yadi prathama bhaMga meM 'syAdastyeva ghaTa:' kA artha kisI apekSA se ghar3A hai aura dvitIya bhaMga 'syAd nAstyeva ghaTa:' kA artha kisI apekSA se ghar3A nahIM hai, aisA kareMge to AbhAsI rUpa se aisA lagegA ki donoM kathana virodhI haiN| kyoMki ina kathanoM ke bhASAyI svarUpa se aisA

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anekAntavAda : siddhAnta aura vyavahAra xxix AbhAsa hotA hai ki ina kathanoM meM ghaTa ke astitva aura nAstitva ko hI sUcita kiyA gayA hai| jabaki jaina AcAryoM kI dRSTi meM ina kathanoM kA bala unameM prayukta "syAt" zabda meM hI hai, ve yaha nahIM mAnate haiM ki dvitIya bhaMga prathama bhaMga meM sthApita satya kA pratiSedha karatA hai| donoM bhaMgoM meM ghaTa ke sambandha meM jinakA vidhAna yA niSedha kiyA gayA hai ve apekSAzrita dharma haiM na ki ghaTa kA svayaM kA astitva yA naastitv| puna: donoM bhaMgoM ke "apekSAzrita dharma' eka nahIM haiM, bhinna-bhinna haiN| dUsare bhaMga meM jina apekSAzrita dharmoM kA niSedha huA hai, ve dUsare arthAt para-catuSTaya ke haiN| ata: prathama bhaMga ke vidhAna aura dvitIya bhaMga ke niSedha meM koI Atma virodha nahIM hai| merI dRSTi meM isa bhrAnti kA mUla kAraNa prastuta vAkya meM usa vidheya pada (Predicate) ke spaSTa ullekha kA abhAva hai, jisakA ki vidhAna yA niSedha kiyA jAtA hai| yadi "nAsti' pada ko vidheya sthAnIya mAnA jAtA hai to puna: yahA~ yaha bhI prazna uTha sakatA hai ki jo ghaTa asti rUpa hai, vaha nAsti rUpa kaise ho sakatA hai? yadi yaha kahA jAye ki para dravyAdi kI apekSA se ghaTa nahIM hai, kintu para dravyAdi ghaTa ke astitva ke niSedhaka kaise bana sakate haiM? yadyapi yahA~ pUrvAcAryoM kA mantavya spaSTa hai ki ve ghaTa kA nahIM, apitu ghaTa meM para dravyAdi kA bhI niSedha karanA cAhate haiN| ve kahanA yaha cAhate haiM ki ghaTa, paTa nahIM hai yA ghaTa meM paTa Adi ke dharma nahIM haiM, kintu smaraNa rakhanA hogA ki isa kathana meM prathama aura dvitIya bhaMga meM apekSA nahIM badalI hai| yadi prathama bhaMga se yaha kahA jAye ki ghar3A miTTI kA hai aura dUsare bhaMga meM yaha kahA jAye ki ghar3A pItala kA nahIM hai to donoM meM apekSA eka hI hai arthAt donoM kathana dravya kI yA upAdAna kI apekSA se haiN| aba dUsarA udAharaNa leM- kisI apekSA se ghar3A nitya hai, kisI apekSA se ghar3A nitya nahIM hai, yahA~ donoM bhaMgoM meM apekSA badala jAtI hai| yahA~ prathama bhaMga meM dravya kI apekSA se ghar3e ko nitya kahA gayA aura dUsare bhaMga meM paryAya kI apekSA se ghar3e ko nitya nahIM kahA gayA hai| dvitIya bhaMga ke pratipAdana ke ye donoM rUpa bhinna-bhinna haiN| dUsare, yaha kahanA ki paracatuSTaya kI apekSA se ghaTa nahIM hai yA paTa kI apekSA ghaTa nahIM hai, bhASA kI dRSTi se thor3A bhrAntijanaka avazya hai kyoMki paracatuSTaya vastu kI sattA kA niSedhaka nahIM ho sakatA hai| vastu meM paracatuSTaya arthAt sva-bhinna para dravya, kSetra, kAla, bhAva kA abhAva to hotA hai kintu unakI apekSA vastu kA abhAva nahIM hotA hai| kyA yaha kahanA ki kursI kI apekSA Tebala nahIM hai yA pItala kI apekSA yaha ghar3A nahIM hai, bhASA ke abhrAnta prayoga haiM? isa kathana meM jainAcAryoM kA Azaya to yahI hai kiTebala kursI nahIM yA ghar3A pItala kA nahIM hai| ata: paracatuSTaya kI apekSA se vastu nahIM hai, yaha kahane kI apekSA yaha kahanA ki vastu meM paracatuSTaya kA abhAva hai, bhASA kA samyak prayoga hogaa| vidvAnoM se merI vinatI hai ki ve saptabhaMgI ke vizeSa rUpa se dvitIya evaM tRtIya

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XXX bhaMga ke bhASA ke svarUpa para aura svayaM unake AkArika svarUpa para punarvicAra kareM aura Adhunika tarkazAstra ke sandarbha meM use punargaThita kareMge to jaina nyAya ke kSetra meM eka bar3I upalabdhi hogI kyoMki dvitIya evaM tRtIya bhaMgoM kI kathana vidhi ke vividha rUpa parilakSita hote haiN| ata: yahA~ dvitIya bhaMga ke vividha svarUpoM para thor3A vicAra karanA aprAsaMgika nahIM hogaa| merI dRSTi meM dvitIya bhaMga ke nimna cAra rUpa ho sakate haiM: sAMketika rUpa (1) prathama bhaMga - a dvitIya bhaMga-a u vi hai u nahIM hai (2) prathama bhaMga - a15 u vi hai dvitIya bhaMga-a35 U~vi hai udAharaNa prathama bhaMga meM jisa dharma (vidheya) kA vidhAna kiyA gayA hai| apekSA badalakara dvitIya bhaMga meM usI dharma (vidheya) kA niSedha kara denaa| jaise : dravyadRSTi se ghar3A nitya hai| paryAyadRSTi se ghar3A nitya nahIM hai| (2) prathama bhaMga meM jisa dharma kA vidhAna kiyA gayA hai, apekSA badalakara dvitIya bhaMga . meM usake viruddha dharma kA pratipAdana kara denA hai| jaise- dravyadRSTi se ghar3A nitya hai paryAyadRSTi se ghar3A anitya hai| (3) prathama bhaMga meM pratipAdita dharma ko puSTa karane hetu usI apekSA se dvitIya bhaMga meM usake viruddha dharma yA bhinna dharma kA vastu meM niSedha kara denaa| jaise - raMga kI dRSTi se yaha kamIja nIlI (3) prathama bhaMga - a u vi hai dvitIya bhaMga-a-u~vi nahIM hai / raMga kI dRSTi se yaha kamIja pIlI nahIM hai| athavA apane svarUpa kI dRSTi se AtmA meM cetana apane svarUpa kI dRSTi se AtmA acetana nahIM hai|

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anekAntavAda : siddhAnta aura vyavahAra (4) prathama bhaMga - au hai dvitIyabhaMga au nahIM hai xxxi athavA upAdAna kI dRSTi se yaha ghar3A miTTI kA hai| upAdAna kI dRSTi se yaha ghar3A svarNa kA nahIM hai| (4) jaba pratipAdita kathana deza yA kAla yA donoM ke sambandha meM ho taba deza - kAla Adi kI apekSA ko badalakara prathama bhaMga meM pratipAdita kathana kA niSedha kara denaa| jaise- 27 navambara kI apekSA se maiM yahA~ para huuN| 20 navambara kI apekSA se maiM yahA~ para nahIM thA / dvitIya bhaMga ke uparokta cAroM rUpoM meM prathama aura dvitIya rUpa meM bahuta adhika maulika bheda nahIM hai| antara itanA hI hai ki jahAM prathama rUpa meM eka hI dharma kA prathama bhaMga meM vidhAna aura dUsare bhaMga meM niSedha hotA hai, vahA~ dUsare rUpa meM donoM bhaMgoM meM alagaalaga rUpa meM do viruddha dharmoM kA vidhAna hotA hai| prathama rUpa kI AvazyakatA taba hotI hai jaba vastu meM eka hI guNa apekSA bheda se kabhI upasthita rahe aura kabhI upasthita nahIM rhe| isa rUpa ke lie vastu meM do viruddha dharmoM ke yugala kA honA jarUrI nahIM hai, jabaki dUsare rUpa kA prastutIkaraNa kevala usI sthiti meM sambhava hotA hai, jabaki vastu meM dharma viruddha yugala ho / tIsarA rUpa taba banatA hai, jabaki usa vastu meM pratipAdita dharma ke viruddha dharma kI upasthiti hI na ho| caturtha rUpa kI AvazyakatA taba hotI hai, jaba ki hamAre pratipAdana meM vidheya kA spaSTa rUpa se ullekha na ho / dvitIya bhaMga ke pUrvokta rUpoM meM prathama rUpa meM apekSA badalatI hai, dharma (vidheya) vahI rahatA hai aura kriyApada niSedhAtmaka hotA hai / dvitIya rUpa meM apekSA badalatI hai, dharma (vidheya) ke sthAna para usakA viruddha dharma (vidheya kA vyAghAtaka pada) hotA hai, aura kriyApada vidhAnAtmaka hotA hai| tRtIya rUpa se apekSA vahI rahatI hai, dharma (vidheya) ke sthAna para usakA viruddha yA viparIta pada rakhA jAtA hai aura kriyApada niSedhAtmaka hotA hai tathA antima caturtha rUpa meM apekSA badalatI hai aura pratipAdita kathana kA niSedha kara diyA jAtA hai| saptabhaMgI kA tIsarA maulika bhaMga avaktavya hai ataH yaha vicAraNIya hai ki isa bhaMga kI yojanA kA uddezya kyA hai ? sAmAnyatayA yaha mAnA jAtA hai ki vastu meM eka hI samaya meM rahate hue sat-asat, nitya-anitya Adi viruddha dharmoM kA yugapat arthAt

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xxxii eka sAtha pratipAdana karane vAlA koI zabda nahIM hai| ataH viruddha dharmoM kI eka sAtha abhivyakti kI zAbdika asamarthatA ke kAraNa avaktavya bhaMga kI yojanA kI gaI hai, kintu avaktavya kA yaha artha usakA ekamAtra artha nahIM hai| yadi hama avaktavya zabda para aitihAsika dRSTi se vicAra karate haiM to usake artha meM eka vikAsa dekhA jAtA hai| DaoN0 padmarAje ne avaktavya ke artha ke vikAsa kI dRSTi se cAra avasthAoM kA nirdeza kiyA hai (1) pahalA vedakAlIna niSedhAtmaka dRSTikoNa, jisameM vizva kAraNa kI khoja karate hue RSi usa kAraNa tattva ko na sat aura na asat kahakara vivecita karatA hai, yahA~ donoM pakSoM kA niSedha hai| (2) dUsarA aupaniSadika vidhAnAtmaka dRSTikoNa, jisameM sat, asat Adi virodhI tattvoM meM samanvaya dekhA jAtA hai, jaisa "tadejati tannejati'" "aNoraNIyAn mahato mahIyAn' aadi| yahA~ donoM pakSoM kI svIkRti hai| (3) tIsarA dRSTikoNa jisameM tattva ko svarUpataH avyapadezya yA anirvacanIya mAnA gayA hai, yaha dRSTikoNa bhI upaniSadoM meM hI milatA hai use "yato vAco nivartante", yadvAcAnabhyuditaM naiva vAcA na manasA prAptuM zakyAH aadi| buddha ke avyAkRtavAda evaM zUnyavAda kI catuSkoTi vinirmukta tattva kI dhAraNA meM bhI bahuta kucha isI dRSTikoNa kA prabhAva dekhA jA sakatA hai| (4) cauthA dRSTikoNa jaina nyAya meM sApekSika avaktavyatA yA sApekSika anirvacanIyatA ke rUpa meM vikasita huA hai| sAmAnyatayA avaktavya ke nimna artha ho sakate haiM - (1) sat va asat donoM kA niSedha karanA / (2) sat, asat aura sadasat tInoM kA niSedha karanA / (3) sat -asat, sata-asat (ubhaya) aura na sat na asat (anubhaya) cAroM kA niSedha krnaa| (4) vastutattva ko svabhAva se hI avaktavya mAnanA, arthAt yaha ki vastutattva anubhava meM to A sakatA hai kintu kahA nahIM jA sakatA / (5) sat aura asat donoM ko yugapat rUpa se svIkAra karanA, kintu usake yugapatkathana ke lie koI zabda na hone ke kAraNa avaktavya khnaa| (6) vastutattva anantadharmAtmaka hai arthAt vastutattva ke dharmoM kI saMkhyA ananta hai kintu zabdoM kI saMkhyA sImita hai aura isalie usameM jitane dharma haiM, utane vAcaka

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anekAntavAda : siddhAnta aura vyavahAra xxxiii zabda nahIM haiM ata: vAcaka zabdoM ke abhAva ke kAraNa use aMzata: vAcya aura aMzata: avAcya maannaa| yahA~ yaha prazna vicAraNIya ho sakatA hai ki jaina vicAra paramparA meM isa avaktavyatA ke kauna se artha mAnya rahe haiN| sAmAnyatayA jaina paramparA meM avaktavyatA ke prathama tInoM niSedhAtmaka artha mAnya nahIM rahe haiN| usakA mAnya artha yahI hai ki sat aura asat donoM kA yugapat vivecana nahIM kiyA jA sakatA hai isalie vastatatva avaktavya hai, kintu yadi hama prAcIna jaina AgamoM ko dekheM to avaktavyatA kA yaha artha antima nahIM kahA jA sktaa| AcArAMgasUtra (1-5-171) meM AtmA ke svarUpa ko jisa rUpa meM vacanAgocara kahA gayA hai vaha vicAraNIya hai| vahA~ kahA gayA hai ki "AtmA dhvanyAtmaka kisI bhI zabda kI pravRtti kA viSaya nahIM hai| vANI usakA nirvacana karane meM kathamapi samartha nahIM hai| vahA~ vANI mUka ho jAtI hai, tarka kI vahA~ taka pahu~ca nahIM hai, buddhi (mati) use grahaNa karane meM asamartha hai arthAt vaha vANI, vicAra aura buddhi kA viSaya nahI haiN| kisI upamA ke dvArA bhI use nahIM samajhAyA jA sakatA hai kyoMki use koI upamA nahIM dI jA pakatI, vaha anupama hai, arUpI sattAvAna hai| usa apada kA koI pada nahIM hai arthAt aisA koI zabda nahIM hai jisake dvArA usakA nirUpaNa kiyA jA ske|" ise dekhate hue yaha mAnanA par3egA ki vastusvarUpa hI kucha aisA hai ki use vANI kA mAdhyama nahIM banAyA jA sakatA hai| puna: vastutattva kI anantadharmAtmakatA aura zabdasaMkhyA kI sImitatA ke AdhAra para bhI vastRtattva ko avaktavya mAnA gayA hai| AcArya nemicandra ne gommaTasAra meM anabhilApya bhAva kA ullekha kiyA hai| ve likhate haiM ki anubhava meM Aye avaktavya bhAvoM kA anantavA~ bhAga hI kathana kiyA jAne yogya hai (gommaTasAra, jIva0 334) / ata: yaha mAna lenA ucita nahIM hai ki jaina paramparA meM avaktavyatA kA kevala eka hI artha mAnya hai| isa prakAra jaina darzana meM avaktavyatA ke cauthe, pA~caveM aura chaThe artha mAnya rahe haiN| phira bhI hameM yaha dhyAna rakhanA cAhie ki sApekSa avyaktavyatA aura nirapekSa avaktavyatA meM jaina dRSTi sApekSa avaktavyatA ko svIkAra karatI hai, nirapekSa ko nhiiN| vaha yaha mAnatI hai ki vastutattva pUrNatayA vaktavya to nahIM hai kintu vaha pUrNatayA avaktavya bhI nahIM hai| yadi hama vastutattva ko pUrNatayA avaktavya arthAt anirvacanIya mAna legeM to phira bhASA evaM vicAroM ke AdAna-pradAna kA koI artha hI nahIM raha jaayegaa| ataH jaina dRSTikoNa vastutattva kI anirvacanIyatA ko svIkAra karate hue bhI yaha mAnatA hai ki sApekSa rUpa se vaha nirvacanIya bhI hai| sattA aMzata: nirvacanIya hai aura aMzata: anirvacanIya, kyoMki yahI bAta usake sApekSavAdI dRSTikoNa aura syAdvAda siddhAnta ke anukUla hai| isa prakAra pUrva nirdiSTa pA~ca arthoM meM se pahale do ko chor3akara antima tInoM ko mAnane meM use koI bAdhA nahIM AtI hai| merI dRSTi meM avaktavya bhaMga kA bhI eka hI rUpa nahIM hai, prathama to

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xxxiv "hai" aura "nahIM" hai| aise vidhi pratiSedha kA yugapad (eka hI sAtha) pratipAdana sambhava nahIM hai, ataH avaktavya bhaMga kI yojanA hai| dUsare nirapekSa rUpa se vastutattva kA kathana sambhava nahIM hai, ataH vastutattva avaktavya hai| tIsare apekSAe~ ananta ho sakatI haiN| kintu ananta apekSAoM se yugapad rUpa meM vastutattva kA pratipAdana saMbhava nahIM hai isalie bhI use avaktavya mAnanA hogaa| isake nimna tIna prArUpa haiM ya 1. (a. a) u avaktavya hai, 2. au avaktavya hai, 3. (a) u avaktavya hai / saptabhaMgI ke zeSa cAroM bhaMga sAMyogika haiN| vicAra kI spaSTa abhivyakti kI dRSTi se inakA mahattva to avazya hai kintu inakA apanA koI svatantra dRSTikoNa nahIM hai, ye apane saMyogI mUlabhaMgoM kI apekSA ko dRSTigata rakhate hue hI vastusvarUpa kA spaSTIkaraNa karate haiN| ata: ina para yahA~ vistRta vicAra apekSita nahIM hai| saptabhaMgI aura trimUlyAtmaka tarkazAstra : vartamAna yuga meM pAzcAtya tarkazAstra ke vicArakoM meM lyusAivika ne eka nayI dRSTi dI hai, usake anusAra tArkika nirNayoM meM kevala satya, asatya aise do mUlya hI nahIM hote, apitu satya, asatya aura sambhAvita satya aise tIna mUlya hote haiN| isI saMdarbha meM DaoN0 esa0 esa0 bAraliMge ne jaina nyAya ko trimUlyAtmaka siddha karane kA prayAsa jayapura kI eka goSThI meM kiyA thaa| jahA~ taka jainanyAya yA syAdvAda ke siddhAMta kA prazna hai use trimUlyAtmaka mAnA jA sakatA hai kyoMki jaina nyAya meM pramANa, sunaya aura durnaya aise tIna kSetra mAne gaye haiM, isameM pramANa sunizcita satya, sunaya sambhAvita satya aura durnaya asatyatA ke paricAyaka haiN| puna: jaina dArzanikoM ne pramANavAkya aura nayavAkya aise do prakAra ke vAkya mAnakara pramANavAkya ko sakalAdeza (sunizcita satya yA pUrNa satya ) aura nayavAkya ko vikalAdeza (sambhAvita satya yA AMzika satya) kahA hai| nayavAkya ko na satya kahA jA sakatA hai aura na asatya / ataH satya aura asatya ke madhya eka tIsarI koTi AMzika satya yA sambhAvita satya mAnI jA sakatI hai / punaH vastutattva kI ananta dharmAtmakatA anya sambhAvanAoM ko nirasta nahIM karatI hai aura syAdvAda usa kathita satyatA ke atirikta anya sambhAvita satyatAoM ko svIkAra karatA hai / isa prakAra jaina darzana kI vastutattva kI anantadharmAtmakatA tathA pramANa, naya aura durnaya kI dhAraNAoM ke AdhAra para syAdvAda siddhAMta trimUlyAtmaka tarkazAstra (Three valued logic) yA bahumUlyAtmaka tarkazAstra (Many valued logic) kA samarthaka

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anekAntavAda : siddhAnta aura vyavahAra mAnA jA sakatA hai kintu jahAM taka saptabhaMgI kA prazna hai use trimUlyAtmaka nahIM kahA jA sakatA, kyoMki usameM nAsti nAmaka bhaMga evaM avaktavya nAmaka bhaMga kramazaH asatya evaM aniyatatA (Indeterminate) ke sUcaka nahIM haiM / saptabhaMgI kA pratyeka bhaMga satyamUlya kA sUcaka hai yadyapi jaina vicArakoM ne pramANa - saptabhaMgI aura naya- saptabhaMgI ke rUpa meM saptabhaMgI ke jo do rUpa mAne haiM, usake AdhAra para yahA~ kahA jA sakatA hai ki pramANasaptabhaMgI ke sabhI bhaMga sunizcita satyatA aura naya saptabhaMgI ke sabhI bhaMga sambhAvita yA AMzika satyatA kA pratipAdana karate haiN| asatya kA sUcaka to kevala durnaya hI hai / ata: saptabhaMgI trimUlyAtmaka nahIM hai| yaha to anekAMta ke saiddhAntika pakSa kI carcA huI, aba hama usake vyAvahArika pakSa kI carcA kreNge| ( II ) anekAntavAda kA vyAvahArika pakSa anekAnta kA vyAvahArika jIvana meM kyA mUlya aura mahattva hai, isakA yadi aitihAsika dRSTi se adhyayana kareM to hameM sarvaprathama usakA upayoga vivAda parAGmukhatA ke sAtha-sAtha parapakSa kI anAvazyaka AlocanA va svapakSa kI atireka prazaMsA se bacanA hai / isa prakAra kA nirdeza hameM sarvaprathama sUtrakRtAMga (1/1/2/23) meM milatA hai| jahA~ yaha kahA gayA hai ki jo apane pakSa kI prazaMsA aura para pakSa kI nindA meM rata haiM, ve dUsaroM ke prati dveSa vRtti kA vikAsa karate haiM, pariNAma svarUpa saMsAra meM bhramaNa karate haiN| sAtha hI mahAvIra cAhate the ki isa anekAnta zailI ke mAdhyama se kathya kA samyak rUpa se spaSTIkaraNa ho aura isa taraha kA prayAsa unhoMne bhagavatIsUtra meM anaikAntika uttaroM ke mAdhyama se kiyA hai| jaise jaba unase pUchA gayA ki sonA acchA hai yA jAganA to unhoMne kahA ki pApiyoM kA sonA va dhArmikoM kA jAganA acchA hai| jaina dArzanikoM meM isa anekAntadRSTi kA vyAvahArika prayoga sarvaprathama siddhasena divAkara ne kiyaa| unhoMne udghoSa kiyA ki saMsAra ke ekamAtra guru usa anekAntavAda ko namaskAra hai jisase binA saMsAra kA vyavahAra hI asambhava hai| paramatattva yA paramArtha kI bAta bahuta kI jA sakatI hai kintu vaha manuSya jo isa saMsAra meM rahatA hai usake lie paramArtha satya kI bAta karanA utanI sArthaka nahIM hai jitanI vyavahAra jagat kI aura vyavahAra kA kSetra eka aisA kSetra hai jahA~ anekAMta dRSTi ke binA kAma nahIM calatA hai| parivAra ke eka hI strI ko koI patnI kahatA hai, koI putrabadhU kahatA hai, koI mAM kahatA hai to koI dAdI, koI bahana kahatA hai to koI cAcI, nAnI Adi nAmoM se pukAratA hai| eka vyakti ke sandarbha meM vibhinna pArivArika saMbaMdhoM kI isa saMbhAvanA se iMkAra nahIM kiyA jA sakatA hai| Arthika kSetra meM bhI aneka aise prazna haiM jo kisI eka tAttvika ekAntavAdI avadhAraNA ke AdhAra para nahIM sulajhAe jA sakate haiN| udAharaNa ke rUpa meM yadi hama ekAntarUpa se vyakti ko parivartanazIla mAnate haiM to XXXV

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xxxvi. Adhunika zikSA praNAlI meM parIkSA, pramANapatra va usake AdhAra para milane vAlI naukarI Adi meM ekarUpatA nahIM hogii| yadi vyakti parivartanazIla hai, kSaNa-kSaNa badalatA hI rahatA hai to adhyayana karane vAlA chAtra bhinna hogA aura jise pramANa patra milegA vaha parIkSA dene vAle se bhinna hogA aura una pramANa patroM ke AdhAra para jise naukarI milegI va unase pRthaka hogaa| isa prakAra vyavahAra ke kSetra meM asaMgatiyAM hoMgI, yadi isake viruddha hama yaha mAneM ki vyaktitva meM parivartana hI nahIM hotA to usake prazikSaNa kI vyavasthA nirarthaka hogii| isa prakAra anekAnta dRSTi kA mUla AdhAra vyavahAra kI samasyAoM kA nirAkaraNa karanA hai| prAcIna AgamoM meM isakA upayoga vivAdoM aura AgrahoM se bacane tathA kathanoM ko spaSTa karane ke lie hI kiyA gayA hai| sarvaprathama AcArya siddhasena divAkara ne isa anekAnta dRSTi kA prayoga dArzanika virodhoM ke samanvaya kI dizA meM kiyaa| unhoMne eka ora paraspara virodhI ekAntika mAnyatAoM meM doSoM kI udbhAvanA karake batAyA ki koI bhI ekAntika mAnyatA na to vyAvahArika hai na hI sattA kA samyak evaM satya svarUpa hI prastuta karatI hai| kintu unakI vizeSatA yaha hai ki ve kevala doSoM kI udbhAvanA karake hI sImita nahIM rahe apit unhoMne una paraspara virodhI dhAraNAoM meM nihita satyatA kA bhI darzana kiyA aura satya ke samagra svarUpa ko spaSTa karane ke lie unheM samanvita karane kA bhI prayatna kiyaa| jahA~ unake pUrva taka dUsare darzanoM ko mithyA kahakara unakA mAkhaula ur3AyA jAtA thA, vahIM unhoMne vibhinna nayoM ke AdhAra para unakI satyatA ko spaSTa kiyaa| mAtra yahI nahIM jina mata ko bhI mithyA-mata samUha kahakara una sabhI ke prati samAdara kA bhAva prakaTa kiyaa| siddhasena ke pazcAt yadyapi samantabhadra ne bhI aisA hI eka prayAsa kiyA aura vibhinna darzanoM meM nihita sApekSika satyoM ko vibhinna nayoM ke AdhAra para vyAkhyAyita kiyA phira bhI jina mata ko mithyA-mata samUha kahane kA jo sAhasa siddhasena ke cintana meM thA, vaha samaMtabhadra ke ciMtana meM nahI A paayaa| siddhasena aura samaMtabhadra ke pazcAt jisa dArzanika ne anekAnta dRSTi kI samanvayazIlatA kA sarvAdhika upayoga kiyA ve AcArya haribhadra haiM- haribhadra se pUrva digambara paramparA meM kundakunda ne bhI eka prayatna kiyA thaa| unhoMne niyamasAra meM vyakti kI bahuAyAmitA ko spaSTa karate hue yaha kahA thA ki vyakti ko svamata meM va paramata meM vivAda meM nahIM par3anA caahie| kintu anekAMnta dRSTi se vibhinna darzanoM meM pArasparika samanvaya kA jo prayatna haribhadra ne, vizeSa rUpa se apane graMtha zAstravArtAsamuccaya meM kiyA vaha nizcaya hI virala hai| haribhadra ne aneka prasaMgoM meM apanI vaicArika udAratA va samanvayazIlatA kA paricaya diyA hai jisakI carcA hamaneM apane laghu pustikA, 'AcArya haribhadra va unakA avadAna', meM kI hai| vistArabhaya se hama una saba meM yahA~ jAnA nahIM caahte| anekAnta kI isa udAra zailI kA prabhAva paravartI jaina AcAryoM para bhI rahA aura yahI kAraNa thA ki dUsare darzanoM kI samAlocanA karate hue bhI ve AgrahI nahIM bane aura

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anekAntavAda : siddhAnta aura vyavahAra xxxvii unhoMne eka sImA taka unameM nihita satyoM ko dekhane kA prayatna kiyaa| dArzanika vicAroM ke samanvaya kA AdhAra anekAMtavAda : bhagavAn mahAvIra aura buddha ke samaya bhArata meM vaicArika saMgharSa aura dArzanika vivAda apane carama sImA para the| jaina AgamoM ke anusAra usa samaya 363 aura bauddha AgamoM ke anusAra 62 dArzanika mata pracalita the| vaicArika Agraha aura matAndhatA ke isa yuga meM eka aise dRSTikoNa kI avazyakatA thI, jo logoM ko Agraha evaM matAndhatA se Upara uThakara sahI dizA nirdeza de ske| bhagavAna buddha ne isa Agraha evaM matAndhatA se Upara uThane ke lie vivAda parAGmukhatA ko apnaayaa| suttanipAta meM ve kahate haiM ki 'maiM vivAda ke do phala batAtA huuN| eka to vaha apUrNa va ekAMgI hotA hai aura dUsare kalaha evaM azAnti kA kAraNa hotA hai| ata: nirvANa ko nirvivAda bhUmi samajhane vAlA sAdhaka vivAda meM na par3e (sattanipAta 51-21) / buddha ne apane yuga meM pracalita sabhI para virodhI dArzanika dRSTikoNoM ko sadoSa batAyA aura isa prakAra apane ko kisI bhI darzanika mAnyatA ke sAtha nahIM baaNdhaa| ve kahate haiM ki paMDita kisI dRSTi yA vAda meM nahIM par3atA (suttnipaat-51-3)| buddha kI dRSTi meM dArzanika vAdavivAda nirvANa mArga ke sAdhaka ke kArya nahIM haiM (suttnipaat-46-8-9)| anAsakta, mukta puruSa ke pAsa vivAda rUpI yuddha ke lie koI kAraNa hI zeSa nahIM raha jaataa| isI prakAra bhagavAn mahAvIra ne bhI Agraha ko sAdhanA kA samyak patha nahIM smjhaa| unhoMne kahA ki Agraha, matAndhatA yA ekAMgI dRSTi ucita nahIM hai jo vyakti apane mata kI prazaMsA aura dUsaroM kI nindA karane meM hI pAMDitya dikhAte haiM, ve saMsAra cakra meM ghUmate rahate haiM (suutrkRtaaNg1/1/2-23)| isa prakAra bhagavAn mahAvIra va buddha donoM hI usa yuga kI Agraha vRtti evaM matAndhatA se jana mAnasa ko mukta karanA cAhate the phira bhI buddha aura mahAvIra kI dRSTi meM thor3A antara thaa| jahA~ buddha ina vivAdoM se bacane kI salAha de rahe the, vahIM mahAvIra inake samanvaya kI eka aisI vidhAyaka dRSTi prastuta kara rahe the, jisakA pariNAma syAdvAda hai| syAdvAda vividha dArzanika ekAntavAdoM meM samanvaya karane kA prayAsa karatA hai| usakI dRSTi meM anityavAda-kSaNikavAda, dvaitavAda-advaitavAda, bhedavAda-abhedavAda Adi sabhI vastu svarUpa ke AMzika pakSoM ko spaSTa karate haiM / inameM se koI bhI asatya to nahIM hai kintu pUrNa satya bhI nahIM hai| yadi inako koI asatya banAtA hai to vaha AMzika satya ko pUrNa satya mAna lene kA unakA Agraha hI hai| syAdvAda apekSA bheda se ina sabhI ke bIca samanvaya karane kA prayAsa karatA hai aura yaha batAtA hai ki satya tabhI asatya bana jAtA hai, jabaki hama AgrahI dRSTi se use dekhate haiN| yadi hamArI hama hamArI dRSTi ko yA apane ko Agraha se Upara uThAkara dekheM to hameM satya kA darzana ho sakatA hai| satya kA saccA

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xxxviii prakAza kevala anAgrahI ko hI mila sakatA hai| mahAvIra ke prathama ziSya gautama kA jIvana svayaM isakA eka pratyakSa udAharaNa hai| gautama ke kevaljJAna meM Akhira kauna sA tattva bAdhaka bana rahA thA? mahAvIra ne svayaM isakA samAdhAna karate hue gautama se kahA thA- he gautama terA mere prati jo mamatva hai yahI tere kevalajJAna (satya darzana ) kA bAdhaka hai| mahAvIra kI spaSTa ghoSaNA thI ki satya kA sampUrNa darzana Agraha ke ghere meM rahakara nahIM kiyA sktaa| Agraha buddhi yA dRSTirAga satya ko asatya banA detA hai| satya kA prakaTana Agraha meM nahIM, anAgraha meM hotA hai, virodha meM nahIM, samanvaya meM hotA hai| satya kA sAdhaka anAgrahI aura vItarAga hotA hai, upAdhyAya yazovijayajI syAdvAda kI isI anAgrahI evaM samanvayAtmaka dRSTi ko spaSTa karate hue adhyAtmopaniSad meM likhate haiM yasya sarvatra samatA nayeSu, tnyessviv| tasyAnekAntavAdasya kva nyUnAdhikazemuSI / / 61 tena syAdvAdvamAlaMbya sarvadarzana tulyatAm / mokSoddezAvizeSeNa yaH pazyati saH zAstravit / / 70 mAdhyasthyameva zAstrArtho yena taccAru siddhyati / sa eva dharmavAdaH syAdanyadvAlizavalganam / / 71 mAdhyastha sahitaM okapadajJAnamapi pramA / zAstrakoTitathaivAnyA tathA coktaM mahAtmanA / / 73 saccA anekAntavAdI kisI darzana se dveSa nahIM krtaa| vaha sampUrNa dRSTikoNoM (darzanoM) ko isa prakAra vAtsalya dRSTi se dekhatA hai jaise koI pitA apane putra ko, kyoMki anekAntavAdI kI nyUnAdhika buddhi nahIM ho sktii| saccA zAstrajJa kahe jAne kA adhikArI to vahI hai, jo syAdvAda kA Alambana lekara sampUrNa darzanoM meM samAna bhAva rakhatA hai| vAstava meM mAdhyastha bhAva hI zAstroM kA gUr3ha rahasya hai| mAdhyastha bhAva rahane para zAstra ke pada kA jJAna bhI saphala hai anyathA karor3oM zAstroM kA jJAna bhI vRthA hai| kyoMki jahA~ Agraha buddhi hotI hai vahA~ vipakSa meM nihita satya kA darzana saMbhava nahIM hotaa| vastutaH zAzvatavAda, ucchedavAda, nityavAda, anityavAda, bhedavAda, abhedavAda, dvaitavAda, hetuvAda, niyativAda, puruSArthavAda, Adi jitane bhI dArzanika mata-matAntara haiM, ve sabhI parama sattA ke vibhinna pahaluoM se liye gaye citra haiM aura ApekSika rUpa se satya haiN| dravya dRSTi aura paryAya dRSTi ke AdhAra para ina virodhI siddhAntoM meM samanvaya kiyA jA sakatA hai| ata: eka saccA syAdvAdI kisI bhI darzana se dveSa nahIM karatA hai, vaha sabhI darzanoM kA ArAdhaka hotA hai| paramayogI AnandaghanajI likhate haiM SaT darasaNa jina aMga bhaNAje, nyAya SaDaMga jo sAdhe re / nami jinavaranA caraNa upAsaka, ghaTadarzana ArAdhe re / / 1 / / jina sura pAdapa pAya bakhANuM, sAMkhya joga doya bhede re /

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anekAntavAda : siddhAnta aura vyavahAra xxxix Atama sattA vivaraNa karatA, lahI duya aMga akhede re / / 2 / / bheda abheda sugata mImAMsaka, jinapara doya kara bhArI re / / lokAloka avalaMbana bhajiye, gurugamathI avadhArI re / / 3 / / lokAyatika sukha kUkha jinavarakI, aMza vicAra jo kiije|| tattva vicAra sudhArasa dhArA, gurugama viNa kema pIje / / 4 / / jaina jinezvara uttama aMga, aMtaraMga bahiraMga re / akSara nyAsa dharA ArAdhaka, ArAdhe dharI saMge re / / 5 / anekAMta dhArmika sahiSNutA ke kSetra meM: sabhI dharma sAdhanA paddhatiyoM kA mukhya lakSya rAga, Asakti, ahaM evaM tRSNA kI samApti rahA hai| jahA~ jaina dharma kI sAdhanA kA lakSya vItarAgatA honA aura bauddha darzana kI sAdhanA kA lakSya vItatRSNa honA mAnA gayA hai| vahIM vedAnta meM ahaM aura Asakti se Upara uThanA hI mAnava kA sAdhya batAyA gayA hai| lekina kyA ekAMta yA Agraha vaicArika rAga, vaicArika Asakti, vaicArika tRSNA athavA vaicArika ahaM ke hI rUpa nahIM haiM aura jaba taka ve upasthita haiM, dhArmika sAdhanA ke kSetra meM lakSya kI siddhi kaise hogI? jina sAdhanA paddhatiyoM meM ahiMsA ke Adarza ko svIkAra kiyA gayA unake lie Agraha yA ekAnta vaicArika hiMsA kA pratIka bhI bana jAtA hai| eka ora sAdhanA ke vaiyaktika pahalU kI dRSTi se matAgraha vaicArika Asakti yA rAga kA hI rUpa hai to dUsarI ora sAdhanA ke sAmAjika pahalU kI dRSTi se vaha vaicArika hiMsA hai| vaicArika Asakti aura vaicArika hiMsA se mukti ke lie dhArmika kSetra meM anAgraha aura anekAnta kI sAdhanA apekSita hai| vastutaH dharma kA AvirbhAva mAnava jAti meM zAMti aura sahayoga ke vistAra ke lie huA thaa| dharma manuSya ko manuSya se jor3ane ke lie thA lekina Aja vahI dharma manuSya-manuSya meM vibheda kI dIvAreM khIMca rahA hai| dhArmika matAndhatA meM hiMsA, saMgharSa, chala, chadma, anyAya, atyAcAra kyA nahIM ho rahA hai? kyA vastuta: isakA kAraNa dharma ho sakatA hai? isakA uttara nizcita rUpa se "hA~" meM nahIM diyA jA sktaa| yathArtha meM dharma nahIM kintu dharma kA AvaraNa DAlakara mAnava kI mahattvAkAMkSA, usakA ahaMkAra hI yaha saba karavAtA rahA hai| yaha dharma nahIM, dharma kA nakAba DAle adharma hai| mUla prazna yaha hai ki kyA dharma aneka haiM yA ho sakate haiM? isa prazna kA uttara anaikAMtika zailI se yaha hogA ki dharma eka bhI hai aura aneka bhii| sAdhyAtmaka dharma yA dharmoM kA sAdhya eka hai jabaki sAdhanAtmaka dharma aneka haiN| sAdhya rUpa meM dharmoM kI ekatA aura sAdhana rUpa se anekatA ko hI yathArtha dRSTikoNa kahA jA sakatA hai| sabhI dharmoM kA sAdhya hai- samatvalAbha (samAdhi) arthAt Antarika tathA bAhya zAnti kI sthApanA tathA

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usake lie vikSobha ke janaka rAga-dveSa aura asmitA (ahaMkAra) kA niraakrnn| lekina rAga-dveSa aura asmitA ke nirAkaraNa ke upAya kyA hoM? yahI vicAra bheda prArambha hotA hai, lekina yaha vicAra bheda virodha kA AdhAra nahIM bana sktaa| eka hI sAdhya kI ora unmukha hone se ve paraspara virodhI nahIM kahe jA skte| eka hI kendra se yojita hone vAlI paridhi se khiMcI huI vibhinna rekhAoM meM pArasparika virodha pratIta avazya hotA hai kintu vaha yathArtha meM hotA nahIM hai| kyoMki kendra se saMyukta pratyeka rekhA meM eka dUsare ko kATane kI kSamatA nahIM hotI hai kintu jaise hI vaha kendra kA parityAga karatI hai vaha dUsarI rekhAoM ko avazya hI kATatI hai| sAdhya sabhI ekatA meM sAdhana rUpI dharmoM kI anekatA sthita hai| ata: yadi dharmoM kA sAdhya eka hai to unameM virodha kaisA? anekAnta, dharmoM kI sAdhyaparaka mUlabhUta ekatA aura sAdhana paraka anekatA ko iMgita karatA hai| . vizva ke vibhinna dharmAcAryoM ne apane yuga kI tAtkAlika paristhitiyoM se prabhAvita hokara apane siddhAntoM evaM sAdhanoM ke bAhya niyamoM kA pratipAdana kiyaa| dezakAlagata paristhitiyoM aura sAdhakoM kI sAdhanA kI kSamatA kI vibhinnatA ke kAraNa dharma sAdhanA ke bAhya rUpoM meM bhinnatAoM kA A jAnA svAbhAvika hI thA aura aisA huA bhii| kintu manuSya kI apane dharmAcArya ke prati mamatA (rAgAtmakatA) aura usake apanemana meM vyApta Agraha aura ahaMkAra ne use apane dharma yA sAdhanA paddhati ko hI eka mAtra evaM antima satya mAnane ko bAdhya kiyaa| phalasvarUpa vibhinna dhArmika sampradAyoM aura unake bIca sAmpradAyika vaimanasya prArambha huaa| munizrInemicandra ne dharma sampradAyoM ke udbhava kI eka sajIva vyAkhyA prastuta kI hai, ve likhate haiM ki "manuSya svabhAva bar3A vicitra hai usake ahaM ko jarA sI coTa lagate hI vaha apanA akhAr3A alaga banAne ko taiyAra ho jAtA hai| yadyapi vaiyaktika ahaM dharma-sampradAyoM ke nirmANa kA eka kAraNa avazya hai lekina vahI eka mAtra kAraNa nahIM hai| bauddhika bhinnatA aura dezakAlagata tathya bhI isake kAraNa rahe haiM aura isake atirikta pUrva pracalita paramparAoM meM AyI huI vikRtiyoM ke saMzodhana ke lie bhI sampradAya bane / unake anusAra sampradAya banane ke nimna kAraNa ho sakate haiM: (1) IrSyA ke kAraNa (2) kisI vyakti kI prasiddhi kI lipsA ke kAraNa (3) kisI vaicArika matabheda (matAgraha) ke kAraNa (4) kisI AcAra saMbaMdhI niyamopaniyama meM bheda ke kAraNa (5) kisI vyakti yA pUrva sampradAya dvArA apamAna yA khIMcAtAna hone ke kAraNa (6) kisI vizeSa satya ko prApta karane kI dRSTi se aura (7) kisI sAmpradAyika paramparA yA kriyA meM dravya, kSetra evaM kAla ke anusAra saMzodhana yA parivartana karane kI dRSTi se| uparokta kAraNoM meM aMtima do ko chor3akara zeSa sabhI kAraNoM se utpanna sampradAya Agraha, dhArmika asahiSNutA aura sAmpradAyika vidveSa ko janma dete haiN|

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anekAntavAda : siddhAnta aura vyavahAra xli vizva itihAsa kA adhyetA ise bhalIbhAMti jAnatA hai ki dhArmika asahiSNutA ne vizva meM jaghanya duSkRtya kraaye| Azcarya to yaha hai ki isa damana, atyAcAra, nRzaMsatA aura rakta plAvana ko dharma kA bAnA pahanAyA gyaa| zAnti pradAtA dharma hI azAMti kA kAraNa bnaa| Aja ke vaijJAnika yuga meM dhArmika anAsthA kA mukhya kAraNa uparokta bhI hai| yadyapi vibhinna matoM, paMthoM aura vAdoM meM bAhya bhinnatA parilakSita hotI hai kintu yadi hamArI dRSTi vyApaka aura anAgrahI ho to usameM bhI ekatA aura samanvaya ke sUtra parilakSita ho sakate haiN| anekAMta vicAra dRSTi vibhinna dharma-sampradAyoM kI samApti dvArA ekatA kA prayAsa nahIM karatI hai| kyoMki vaiyaktika ruci bheda evaM kSamatA bheda tathA dezakAla gata bhinnatAoM ke hote hue vibhinna dharmoM evaM sampradAyoM kI upasthiti aparihArya hai| eka dharma yA eka sampradAya kA nArA asaMgata evaM avyAvahArika nahIM apitu azAMti aura saMgharSa kA kAraNa bhI hai| anekAMta vibhinna dharma sampradAyoM kI samApti kA prayAsa na hokara unheM eka vyApaka pUrNatA meM susaMgata rUpa se saMyojita karane kA prayAsa ho sakatA hai| lekina isake lie prAthamika AvazyakatA hai -dhArmika sahiSNutA aura sarva dharma samabhAva kii| anekAMta ke samarthaka jainAcAryoM ne isI dhArmika sahiSNutA kA paricaya diyA hai| AcArya haribhadra kI dhArmika sahiSNutA to sarva vidita hI hai| apane grantha zAstravArtAsamaccya meM unhoMne buddha ke anAtmavAda, nyAya darzana ke Izvara kartRtvavAda aura vedAnta ke sarvAtmavAda (brahmavAda) meM bhI saMgati dikhAne kA prayAsa kiyaa| apane grantha lokatattvasaMgraha meM AcArya haribhadra likhate haiM: pakSapAto na me vIre na dveSaH kapilAdiSu / yuktimadvacanaM yasya, tasya kArya parigrahaH / / mujhe na to mahAvIra ke prati pakSapAta hai aura na kapilAdi munigaNoM ke prati dveSa hai| jo bhI vacana tarkasaMgata ho use grahaNa karanA caahie| isI prakAra AcArya hemacandra ne ziva-pratimA ko praNAma karate samaya sarva deva samabhAva kA paricaya dete hae kahA thA : bhavabIjAMkurajananA, rAgadyA kSayamupAgatA yasya / brahmA vA viSNurvA harau, jino vA namastasmai / / saMsAra paribhramaNa ke kAraNa rAgAdi jisake kSaya ho cuke haiM use, maiM praNAma karatA hU~ cAhe ve brahmA hoM, viSNu hoM, ziva hoM yA jina hoN| rAjanaitika kSetra meM anekAMtavAda ke siddhAMta kA upayoga : anekAntavAda kA siddhAnta na kevala dArzanika evaM dhArmika apitu rAjanaitika

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xlii vivAda bhI hala karatA hai| Aja kA rAjanaitika jagat bhI vaicArika saMkulatA se paripUrNa hai| pUMjIvAda, samAjavAda, sAmyavAda, phAsIvAda, nAjIvAda Adi aneka rAjanaitika vicAradhArAeM tathA rAjatantra, kulatantra, adhinAyaka tantra, Adi anekAneka zAsana praNAliyAM vartamAna meM pracalita haiN| mAtra itanA hI nahIM unameM se pratyeka eka dUsare kI samApti ke lie prayatnazIla haiN| vizva ke rASTra khemoM meM baMTe hue haiM aura pratyeka khemeM kA agraNI rASTra apanA prabhAva kSetra bar3hAne hetu dUsare ke vinAza meM tatpara hai| mukhya bAta yaha hai ki Aja kA rAjanaitika saMgharSa Arthika hitoM kA saMgharSa na hokara vaicArikatA kA bhI saMgharSa hai| Aja amerikA, cIna aura rUsa apanI vaicArika prabhusattA ke prabhAva ko bar3hAne ke lie hI pratispardhA meM lage hue haiN| eka dUsare ko nAma-zeSa karane kI unakI yaha mahattvAkAMkSA kahIM mAnava jAti ko hI nAma-zeSa na kara de| Aja ke rAjanaitika jIvana meM syAdvAda ke do vyAvahArika phalita- vaicArika sahiSNutA aura samanvaya atyanta upAdeya haiN| mAnava jAti ne rAjanaitika jagat meM, rAjatantra se prajAtantra taka kI jo lambI yAtrA taya kI hai usakI sArthakatA syAdvAda dRSTi ko apanAne meM hI hai| virodhI pakSa dvArA kI jAne vAlI AlocanA ke prati sahiSNu hokara usake dvArA apane doSoM ko samajhanA aura unheM dUra karane kA prayAsa karanA, Aja ke rAjanaitika jIvana kI sabase bar3I AvazyakatA hai| vipakSa kI dhAraNAoM meM bhI satyatA ho sakatI hai aura sabala virodhI dala kI upasthiti se hameM apane doSoM ke nirAkaraNa kA acchA avasara milatA hai, isa vicAra-dRSTi aura sahiSNa bhAvanA meM hI prajAtantra kA bhaviSya ujjvala raha sakatA hai| rAjanaitika kSetra meM saMsadIya prajAtantra (Parliamentary Democracy) vastutaH rAjanaitika syAdvAda hai| isa paramparA meM bahumata dala dvArA gaThita sarakAra alpamata dala ko apane vicAra prastuta karane kA adhikAra mAnya karatI hai aura yathA sambhava usase lAbha bhI uThAtI hai| dArzanika kSetra meM jahA~ bhArata syAdvAda kA sarjaka hai, vahIM vaha rAjanaitika kSetra meM saMsadIya prajAtantra kA samarthaka bhI hai| ata: Aja syAdvAda siddhAnta kA vyAvahArika kSetra meM upayoga karane kA dAyitva bhAratIya rAjanItijJoM para hai| isI prakAra hameM yaha bhI samajhanA hai ki rAjya-vyavasthA kA mUla lakSya janakalyANa ko dRSTi meM rakhate hue vibhinna rAjanaitika vicAradhArAoM ke madhya eka sAMga saMtulana sthApita karanA hai| AvazyakatA saiddhAMtika vivAdoM kI nahIM apitu janahita ke saraMkSaNa evaM mAnava kI pAzavika vRttiyoM ke niyantraNa kI hai| manovijJAna aura anekAntavAda vastuta: anekAntavAda na kevala eka dArzanika paddhati hai apitu vaha mAnavIya vyaktitva kI bahaAyAmitA ko bhI spaSTa karatI hai| jisa prakAra vastutattva vibhinna guNadharmoM se yukta hotA hai usI prakAra se mAnava vyaktitva bhI vividha vizeSatAoM yA vilakSaNatAoM

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anekAntavAda : siddhAnta aura vyavahAra xliii kA puMja hai, usake bhI vividha AyAma haiN| pratyeka vyakti ke vyaktitva ke bhI vividha AyAma yA pakSa hote haiM, mAtra yahI nahIM usameM paraspara virodhI guNa bhI dekhane ko milate haiN| sAmAnyatayA vAsanA va viveka paraspara virodhI mAne jAte haiM kintu mAnava vyaktitva meM ye donoM virodhI guNa eka sAtha upasthita haiN| manuSya meM eka ora anekAneka vAsanAyeM, icchAyeM aura AkAMkSAeM rahI huI hotI haiM to dUsarI ora usameM viveka kA tattva bhI hotA hai jo usakI vAsanAoM, AkAMkSAoM aura icchAoM para niyaMtraNa rakhatA hai| yadi mAnava vyaktitva ko samajhanA hai to hameM usake vAsanAtmaka pahalU aura AdarzAtmaka pahalU (viveka) donoM ko hI dekhanA hogaa| manuSya meM na kevala vAsanA aura viveka ke paraspara virodhI guNa pAye jAte haiM, apitu usameM aneka dUsare bhI paraspara virodhI guNa dekheM jote haiN| udAharaNArthavidvattA yA mUrkhatA ko leN| pratyeka vyakti meM vidvattA meM mUrkhatA aura murkhatA meM vidvattA samAhita hotI hai| koI bhI vyakti samagrataH vidvAn yA samagrata: mUrkha nahIM hotA hai| mUrkha meM bhI kahIM na kahIM vidvattA aura vidvAn meM bhI kahIM na kahIM murkhatA chipI rahatI hai| kisI ko vidvAn yA mUrkha mAnanA, yaha sApekSika kathana hI ho sakatA hai| mAnava vyaktitva ke sandarbha meM manovizleSaNavAdiyoM ne vAsanAtmaka aham aura AdarzAtmaka aham kI jo avadhAraNAyeM prastuta kI haiM ve yahI sUcita karatI haiM ki mAnava vyaktitva bahuAyAmI hai| usameM aise aneka paraspara virodhI gaNadharma chipe hue haiN| pratyeka vyakti meM jahA~ eka ora komalatA yA karuNA kA bhAva rahA huA hai vahIM dUsarI ora usameM Akroza aura ahaMkAra bhI vidyamAna hai| eka hI manuSya ke andara inaphiriyAriTI kAmpaleksa aura supIriyAriTI kAmpaleksa donoM hI dekheM jAte haiN| kabhI-kabhI to hInatva kI bhAvanA hI uccatva kI bhAvanA meM anusyUta dekhI jAtI hai| bhaya aura sAhasa paraspara virodhI guNadharma haiN| kintu kabhI-kabhI bhaya kI avasthA meM hI vyakti akalpanIya sAhasa kA pradarzana karatA hai| isa prakAra mAnava vyaktitva meM vAsanA aura viveka, jJAna aura ajJAna, rAga aura dveSa, kAruNikatA aura Akroza, hInatva aura uccatva kI granthiyAM eka sAtha dekhI jAtI haiN| isase yaha phalita hotA hai ki mAnava vyaktitva bhI bahuAyAmI hai aura use sahI prakAra se samajhane ke lie anekAnta kI dRSTi Avazyaka hai| prabandhazAstra aura anekAMtavAda vartamAna yuga meM prabandhazAstra eka mahattvapUrNa vidhA hai, kintu yaha vidhA bhI anekAnta dRSTi para hI AdhArita hai| kisa vyakti se kisa prakAra kArya liyA jAye tAki usakI sampUrNa yogyatA kA lAbha uThAyA jA sake, yaha prabandhazAstra kI viziSTa samasyA hai| prabandhazAstra cAhe vaha vaiyaktika ho yA saMsthAgata usakA sarvAdhika mahattvapUrNa pakSa to vyakti hI hotA hai aura prabandha aura prazAsaka kI saphalatA isI bAta para nirbhara hotI hai ki hama usa vyakti ke vyaktitva aura usake preraka tattvoM ko kisa prakAra smjhaayeN| eka

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xliv vyakti ke lie mRdu AtmIya vyavahAra eka acchA preraka ho sakatA hai to dUsare ke lie kaThora anuzAsana kI AvazyakatA ho sakatI hai| eka vyakti ke lie Arthika upalabdhiyA~ hI preraka kA kArya karatI haiM to dUsare ke lie pada aura pratiSThA mahattvapUrNa preraka tattva ho sakate haiN| prabandhavyavasthA meM hameM vyakti kI prakRti aura svabhAva ko samajhanA Avazyaka hotA hai| eka prabandhaka tabhI saphala ho sakatA hai jaba vaha mAnava prakRti kI isa bahuAyAmitA ko samajhe aura vyakti vizeSa ke sandarbha meM yaha jAne kI usake jIvana kI prAthamikatAyeM kyA haiM? prabandha aura prazAsana ke kSetra meM eka hI cAbuka se sabhI ko nahIM hA~kA jA sktaa| jisa prabandhaka meM pratyeka vyakti kI prakRti kI jitanI acchI samajha hogI, vahI utanA saphala prabandhaka hogaa| isake lie anekAMta dRSTi yA sApekSa dRSTi ko apanAnA Avazyaka hai| prabandhazAstra ke kSetra meM vartamAna meM samagra guNavattA prabandhana (Total Quality Management) kI avadhAraNA pramukha banatI jA rahI hai, kintu vyakti athavA saMsthA kI samagra guNavattA kA Akalana nirapekSa nahIM hai| guNavattA ke antargata aneka guNoM kI pArasparika samanvayAtmakatA Avazyaka hotI hai vibhinna guNoM kA pArasparika sAmaMjasya meM rahate hue jo eka samagra rUpa banatA hai vaha hI guNavattA kA AdhAra hai| aneka gaNoM ke pArasparika sAmaMjasya meM hI guNavattA nihita hotI hai| vyakti ke vyaktitva meM vibhinna guNa eka dUsare ke sAtha samanvaya karate hue rahate haiN| vibhinna guNoM kI yahI sAmaMjasyatApUrNa sthiti hI guNavattA kA AdhAra hai| vyakti ke vyaktitva meM vibhinna guNa ThIka usI prakAra sAmaMjasya pUrvaka rahate haiM jisa prakAra zarIra ke vibhinna avayava sAmaMjasyapUrNa sthiti meM rahate haiN| jaise zarIra ke vibhinna aMgoM kA sAmaMjasya TUTa jAnA zArIrika vikRti yA vikalAMgatA kA pratIka hai usI prakAra vyakti ke jIvana ke guNoM meM pArasparika sAmaMjasya kA abhAva vyaktitva ke vikhaNDana kA AdhAra banatA hai| pArasparika sAMmajasya meM hI samagra guNavattA kA vikAsa hotA hai| anekAnta dRSTi vyaktitva ke una vibhinna guNoM yA pakSoM aura unake pArasparika sAmaMjasya ko samajhane kA AdhAra hai| vyakti meM vAsanAtmaka pakSa arthAt usakI jaivika AvazyakatAeM aura vivekAtmaka pakSa arthAt vAsanAoM ke saMyamana kI zakti donoM kI apUrNa samajha kisI prabandhaka ke prabandhana kI asaphalatA kA kAraNa hI hogii| samagra guNavattA vibhinna guNoM athavA pakSoM aura unake pArasparika sAmaMjasya kI samajha para hI AdhArita hotI hai aura yaha samajha hI prabandhazAstra kA prANa hai| dUsare zabdoM meM kaheM to anekAnta dRSTi ke AdhAra para hI sampUrNa prabandhazAstra avasthita hai| vividha pakSoM ke astitva kI svIkRti ke sAtha unake pArasparika sAmaMjasya kI saMbhAvanA ko dekha pAnA prabandhazAstra kI sarvotkRSTatA kA AdhAra hai|

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anekAntavAda : siddhAnta aura vyavahAra xlv samAjazAstra aura anekAntavAda samAjazAstra ke kSetra meM sabase mahattvapUrNa samasyA vyakti aura samAja ke pArasparika saMbaMdhoM ko samyak prakAra se samajha pAnA yA samajhA pAnA hI hai| vyakti ke binA samAja aura samAja ke binA vyakti (sabhya vyakti) kA astitva saMbhava nahIM hai| jahA~ eka ora vyaktiyoM ke AdhAra para hI samAja khar3A hotA hai| vahIM dUsarI ora vyakti ke vyaktitva kA nirmANa samAja-rUpI kAryazAlA meM hI sampanna hotA hai| jo vicAradhArAyeM vyakti aura samAja ko eka dUsare se nirapekSa mAnakara calatI haiM ve na to sahI rUpa meM vyakti ko samajha pAtI haiM aura na hI samAja ko| vyakti aura samAja donoM kA astitva paraspara sApekSa hai| isa sApekSatA ko samajhe binA na to vyakti ko hI samajhA jA sakatA hai aura na samAja ko| samAjazAstra ke kSetra meM anekAnta dRSTi vyakti aura samAja ke isa sApekSika saMbaMdha ko dekhane kA prayAsa karatI hai| vyakti aura samAja eka dUsare se nirapekSa nahIM haiN| yaha samajha hI samAjazAstra ke sabhI siddhAntoM kA mUlabhUta AdhAra hai| sAmAjika sudhAra ke jo bhI kAryakrama haiM unakA Avazyaka aMga vyakti sudhAranA bhI hai| na to sAmAjika sudhAra ke binA vyakti sudhAra saMbhava hai na vyakti sudhAra ke binA sAmAjika sudhaar| vastuta: vyakti aura samAja meM AMgikatA kA saMbaMdha hai| vyakti meM samAja aura samAja meM vyakti isa prakAra anusyUta haiM ki unheM eka dUsare se alaga nahIM kiyA jA sktaa| vyakti aura samAja kI isa sApekSikatA ko samajhanA samAjazAstra ke lie Avazyaka hai aura yaha samajha anekAnta dRSTi ke vikAsa se hI saMbhava hai kyoMki vaha ekatva meM anekatva athavA ekatA meM vibhinnatA tathA vibhinnatA meM ekatA kA darzana karatI hai, usake lie ekatva aura pRthakatva donoM kA hI samAna mahattva hai| vaha yaha mAnakara calatI hai ki vyakti aura samAja paraspara sApekSa hai aura eka ke abhAva meM dUsare kI koI sattA nahIM hai| ___ sAmAjika naitikatA se jur3A eka dUsarA mahattvapUrNa prazna hai vaiyaktika kalyANa aura sAmAjika kalyANa meM kise pramukha mAnA jAya? isa samasyA ke samAdhAna ke lie bhI hameM anekAnta dRSTi ko hI AdhAra banAkara calanA hogaa| yadi vyakti aura samAja paraspara sApekSa hai, vyakti ke hita meM samAja kA hita hai aura samAja ke hita meM vyakti kA hita samAyA hai to inheM alaga nahIM kiyA jA sakatA hai| jo loga vaiyaktika hitoM aura sAmAjika hitoM ko paraspara nirapekSa mAnate haiM, ve vastuta: vyakti aura samAja ke pArasparika saMbaMdhoM se anabhijJa haiN| vaiyaktika kalyANa aura sAmAjika kalyANa paraspara bhinna pratIta hote hae bhI eka dUsare se pRthaka nahIM haiN| hameM yaha mAnanA hogA ki samAja ke hita meM hI vyakti kA hita hai aura vyakti ke hita meM samAja kA hit| ata: ekAnta svArthaparatAvAda aura ekAnta paropakAravAda donoM hI saMgata siddhAnta nahIM ho skte| na to vaiyaktika hitoM kI upekSA kI jA sakatI hai na hI sAmAjika hitoM kii| anekAnta dRSTi hameM yahI batAtI hai

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xlvi ki vaiyaktika kalyANa meM sAmAjika kalyANa aura sAmAjika kalyANa meM vaiyaktika kalyANa anusyUta hai| dUsare zabdoM meM ve paraspara sApekSa haiN| pArivArika jIvana meM syAdvAda dRSTi kA upayoga kauTumbika kSetra meM isa paddhati kA upayoga paraspara kuTumboM meM aura kuTumba ke sadasyoM meM saMgharSa ko TAlakara zAntipUrNa vAtAvaraNa kA mArga prazasta kara sakatA hai| sAmAnyatayA pArivArika jIvana meM saMgharSa ke do kendra hote haiN| pitA-putra tathA saas-bhuu| ina donoM vivAdoM meM mUla kAraNa donoM kA dRSTibheda hai| pitA jisa pariveza meM bar3A huA, unhIM saMskAroM ke AdhAra para putra kA jIvana DhAlanA cAhatA hai| pitA kI dRSTi anubhava pradhAna hotI hai, jabaki putra kI dRSTi trkprdhaan| eka prAcIna saMskAroM se grasita hotA hai to dUsarA unheM samApta kara denA cAhatA hai| yaha sthiti sAsa-bahU meM hotI hai| sAsa yaha apekSA karatI hai ki bahU aisA jIvana jiye jaisA usane svayaM bahU ke rUpa meM jiyA thA, jaba ki bahU apane yuga ke anurUpa aura apane mAtR pakSa ke saMskAroM se prabhAvita jIvana jInA cAhatI hai| mAtra itanA hI nahIM, usakI apekSA yaha bhI hotI hai ki vaha utanA hI svatantra jIvana jiye, jaisA vaha apane mAtA-pitA ke pAsa jItI thii| isake viparIta svasura pakSa usase eka anuzAsita jIvana kI apekSA karatA hai| yahI saba vivAda ke kAraNa banate haiN| isameM jaba taka sahiSNu dRSTi aura dUsare kI sthiti ko samajhane kA prayAsa nahIM kiyA jAtA, taba taka saMgharSa samApta nahIM ho sktaa| vastuta: isake mUla meM jo dRSTibheda hai, use anekAnta paddhati se samyak prakAra se jAnA jA sakatA hai| vAstavikatA yaha hai ki hama jaba dasare ke sambandha meM koI vicAra kareM, koI nirNaya leM to svayaM apane ko usa sthiti meM khar3A kara socanA caahie| dUsare kI bhUmikA meM svayaM ko khar3A karake hI use samyak prakAra se jAnA jA sakatA hai| pitA-putra se jisa bAta kI apekSA karatA hai usake pahale apane ko putra kI bhUmikA meM khar3A kara vicAra kara le| adhikArI karmacArI se kisa DhaMga se kAma lenA cAhatA hai, usake pahale svayaM ko usa sthiti meM khar3A kare, phira nirNaya le| yahI eka aisI dRSTi hai, jisake abhAva meM loka vyavahAra asambhava hai aura isI AdhAra para anekAntavAda jagadguru hone kA dAvA karatA hai| arthazAstra aura anekAnta sAmAnyatayA arthazAstra kA uddezya jana samAnya kA Arthika kalyANa hotA hai kintu Arthika pragati ke pIche mUlata: vaiyaktika hitoM kI preraNA hI kArya karatI hai| yahI kAraNa hai ki arthazAstra ke kSetra meM pUMjIvAdI aura sAmyavAdI dRSTiyoM ke kendra bindu hI bhinna-bhinna bana ge| sAmyavAdI zaktiyoM kA Arthika kSetra meM pichar3ane kA ekamAtra kAraNa yaha rahA ki unhoMne Arthika pragati ke lie vaiyaktika preraNA kI upekSA kI, kintu dUsarI ora yaha bhI huA ki vaiyaktika Arthika preraNA aura vaiyaktika arthalAbha ko pramukhatA dene

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anekAntavAda : siddhAnta aura vyavahAra xlvii ke kAraNa sAmAjika kalyANa kI Arthika dRSTi asaphala ho gayI aura upabhoktAvAda itanA prabala ho gayA ki usane sAmAjika Arthika kalyANa kI pUrNata: upekSA kara dii| pariNAma svarUpa amIra aura garIba ke bIca khAIM adhika gaharI hotI gyii| isI prakAra arthazAstra ke kSetra meM Arthika pragati kA AdhAra vyakti kI icchAoM, AkAMkSAoM aura AvazyakatAoM ko bar3hAnA mAna liyA gyaa| kintu isakA pariNAma yaha haA ki arthazAstra ke kSetra meM svArthaparatA aura zoSaNa kI dRSTi hI pramukha ho gyii| AvazyakatAoM kI sRSTi aura icchAoM kI pUrti ko hI Arthika pragati kA preraka tattva mAnakara hamane Arthika sAdhana aura suvidhAoM meM vRddhi kI, kintu usake pariNAmasvarUpa Aja mAnava jAti upabhoktAvAdI saMskRti se grasita ho gayI hai aura icchAoM aura AkAMkSAoM kI dRSTi ke sAtha cAhe bhautika sukha-suvidhAoM ke sAdhana bar3he bhI hoM kintu usane manuSya kI antarAtmA ko vipanna banA diyaa| AkAMkSAoM kI pUrti kI daur3a meM mAnava apanI Antarika zAnti kho baitthaa| phalata: Aja hamArA Arthika kSetra viphala hotA dikhAI de rahA hai| vastuta: isa saba ke pIche Arthika pragati ko hI ekamAtra lakSya banA lene kI ekAntika jIvana dRSTi hai| koI bhI taMtra cAhe vaha arthataMtra ho, rAjataMtra yA dharmataMtra, binA anekAnta dRSTi ko svIkAra kiye saphala nahIM ho sakatA, kyoMki ina sabakA mUla kendra to manuSya hI hai| jaba taka ve mAnava vyaktitva kI bahuAyAmitA aura usameM nihita sAmAnyatAoM ko nahIM svIkAra kareMge, taba taka ina kSetroM meM hamArI saphalatAeM bhI antata: viphalatAoM meM hI badalatI rheNgii| vastuta: anekAnta dRSTi hI eka aisI dRSTi hai jo mAnava ke samagra kalyANa kI dizA meM hame agrasara kara sakatI hai| samagratA kI dizA meM aMgoM kI upekSA nahIM, apitu unakA pArasparika sAmaMjasya hI mahattvapUrNa hotA hai aura anekAntavAda kA yaha siddhAnta isI vyAvahArika jIvana dRSTi ko samupasthita karatA hai| anekAnta ko jIne kI AvazyakatAH majhe yaha jAnakara prasannatA ho rahI hai ki - anekAnta ke vyAvahArika pakSa para zrI navIna bhAI zAha kI hArdika icchA, preraNA aura artha sahayoga se mere nirdezana meM lagabhaga cha: varSa pUrva ahamadAbAda meM jo saMgoSThI huI thI, usameM prastuta kucha mahattvapUrNa nindha aba prakAzita ho rahe haiN| anekAMtavAda ke saiddhAntika pakSa para to prAcIna kAla se lekara aba taka bahuta vicAra-vimarza yA Alocana-pratyAlocana huA kintu usakA vyAvahArika pakSa upekSita hI rhaa| yaha zrI navIna bhAI kI utkaTa preraNA kA hI pariNAma thA ki anekAnta ke isa upekSita pakSa para na kevala saMgoSThI aura nibandha-pratiyogitA kA Ayojana huA, apitu isa hetu prApta nibandhoM yA nibandhoM ke cayanita aMza kA prakAzana bhI ho rahA hai| anekAMtavAda mAtra saiddhAntika carcA kA viSaya nahIM hai, vaha prayoga meM lAne kA viSaya hai,

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xlviii kyoMki isa prayogAtmakatA ke dvArA hI hama vaiyaktika aura sAmAjika jIvana ke saMgharSoM evaM vaicArika vivAdoM kA nirAkaraNa kara sakate haiN| anekAMtavAda ko mAtra jAna lenA yA samajha lenA hI paryApta nahIM hai, use vyAvahArika jIvana meM jInA bhI hogA aura tabhI usake vAstavika mUlyavattA ko samajha skeNge| hama dekhate haiM ki anekAMta evaM syAdvAda ke siddhAnta dArzanika, dhArmika, sAmAjika, rAjanaitika evaM pArivArika jIvana ke virodhoM ke samanvaya kI eka aisI vidhAyaka dRSTi prastuta karate haiM jisase mAnava jAti ko saMgharSoM ke nirAkaraNa meM sahAyatA mila sakatI hai| _anta meM maiM zrI navInabhAI zAha aura maire una sabhI vidvat sAthiyoM, jinake sahayoga se yaha upakrama pUrNa ho sakA, dhanyavAda jJApita karatA huuN| grantha ke sampAdana ke samaya prastuta prakAzana ke pRSThoM kI sImA rekhA ke kAraNa kucha nibandhoM aura nibandha aMzoM ko hama samAhita nahIM kara sake isake lie hama kSamA prArthI haiN| isa sampUrNa upakrama meM prArambha se lekara anta taka mere sahayogI rahe DaoN0 zrIprakAza pANDeya kA vizeSa AbhArI hU~ jinake sahayoga se yaha upakrama pUrNa ho skaa| isake sampAdana, prUpha-saMzodhana aura prakAzana meM unake dvArA kiyA gayA zrama sarAhanIya hai| ina sabake atirikta pArzvanAtha vidyApITha ke nidezaka DaoN0 bhAgacandra jaina bhAskara evaM saMcAlakadvaya zrI bhUpendranAtha jI jaina evaM zrI indrabhUti barar3a aura vidyApITha parivAra ke sabhI sadasya bhI dhanyavAda ke pAtra haiM jinake pratyakSa yA parokSa sahayoga se prastuta prakAzana ho rahA hai| zrutapaMcamI, 1999 DaoN0 sAgaramala jaina 82, naI sar3aka, zAjApura

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Section I Multi-dimensional Reflections on Anekantavada Navin K. Shah

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Multi-dimensional Reflections on Anekantavada Anekantavada is an important doctrine of Jainas. Jains feels proud as they have introduced such an important doctrine to Indian spiritual philosophical schools that no one has previously advocated. The terminology of Anekanta vada is not within the grasp of a common man that is why such a supreme doctrine was more or less confined to its theoretical study only. It has not been put to pragmatic use in life. In my opinion Anekantavada is an art of wisdom, a science of rational thinking as well as analytical tool to understand the Reality in its true sense. It is key to the self-development. Anekanta vada is psychological technique to train the mind for rational and scientific attitude in all walks of life. How to utilise Anekantavada into day-to-day practical life of common man to improve the way of living. It is not only a tool for spiritual development, but it can be equally useful in developing [1] self, [2] family life, [3] management, [4] jurisprudence, [5] therapy, [6] counselling, [7] political decision [8] social and [9] all other disciplines of human life. It has practical approach to all fields of life and explores new insight in reality. Keeping in view the importance of the doctrine I called a National Conference on "Multi-dimensional Application of Anekantavadain 1993 at Ahmedabad and all the scholars of imminence from all over India were invited to explore the possibilities of new researches in its pragmatic area. The conference was successful in all respects for eye opening into new insight in to Application of Anekantavada'. But from my viewpoint, it is just a beginning. People still has not realised the practical utilities and ways of application of Anekantavada in various fields of life as

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Multi-dimensional Application of Anekantavada self-development plan. I think many further conferences are required to popularise the practical utility of Anekantavada in common man's life. Tasks for application of Anekantavada are the following: (1) To convert theoretical difficult terminology in simple language. (2) To grasp insight and essence of traditional wisdom and to convert into psychological therapies or techniques for self-development and scientific approach towards life. (3) To prepare skilled professional trained expertise in Anekantavada to assist general public in counselling them for self-development, spiritual development and to solve their day-to-day problems. (4) To present the concept of Anekantavada as an instrument for realistic perception, interpretation and expression. (5) To find various ways and methods for multi-dimensional application in life like family life, management, social, economic, political, therapeutically counselling, jurisprudence and all fields of life. I have set ball rolling. I hope other will follow and develop this great tool to change the life style of mankind for quality of living. Why the doctrine of Anekantavada? At the time of Lord Mahavira there were various schools interpreting reality in their own term within their philosophical pursuits. An old Jaina canon Sutrakstangamentions of 363 different philosophical prevailing at the time of Mahavira. They all defined Reality, as they perceived. But as according to Jainism Reality is multifaceted, any absolute assertion about the Reality will not cover its all the aspects simultaneously. Therefore, to comprehend the true nature of Reality this doctrine was invented by the Jaina philosophers, which is very scientific in its approach. Mahavira sparked a revolution in the thoughts of their contemporaries' philosophical schools and advocated new ways of spiritual life style, focusing it differently from what spiritual life style, which was prevailing at that period. In those days spiritual life was based on meaningless traditional, ritual and social customs. It was not based on rational approach. They were ineffective in spiritual development, in qualitative terms. What is required and needed is scientific and rational approach towards spiritual issues of life. To live life of quality, one needs to train oneself for "Realistic perception and interpretation. Mere skill or education is not sufficient to achieve quality

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Multi-dimentional Reflections on Anekantavada of life. Such skill or education needs to be implemented or applied in actual lite. Mind of an individual is restricted to egoistic vision: Man cannot think beyond what has been conditioned by his early childhood development under social influences. It means that individual is conditioned by his own "Raga (attachment) and Dvesa (Aversion)". "Raga and Dvesa" mean irrational and sentimental preferences and prejudices. Man is not able to perceive reality or understand truth because of his egoistic frame of mind i.e. "Aham. Man lives, therefore, an unnatural life not conforming to laws of nature. If man wants to live a natural life, he needs to develop insight into reality by giving up his own attachment and aversion. In other words, man needs to develop his self for the following: 1. Realistic perception 2. Realistic interpretation 3. Realistic expression The technique, which teaches man for realistic approach towards lite, is called as Anekantavada. Anekantavada defines following aspects: 1. What is reality? 2. How reality is interpreted and expressed? 3. How various people perceive reality in various different valid ways? This task of Anekantavada is to lead mankind from Raga and Dvesa to Vairagya, from traditional living to rational approach, from ignorance to wisdom, from unnatural living to natural living, or from intranquil and stressful life towards tranquil and bliss. Jnana, Darsana and Caritra are the three jewels of Jainism to attain the salvation. Jnana means realistic perception, Darsana means rational and prudent thinking and Caritra means rational living. Anekantavada is a scientific approach towards life, which eradicates limited egoistic vision. (Aham or Raga & Dvesa). Vairagya means enlightened approach towards life. How People think in many ways! 1. Language can be mainly divided into two parts: (a) Forms of Words (b) Meaning or message conveyed

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4 Multi-dimensional Application of Anekantavada 2. Object also can be divided into two parts: (i) Class of object, which has three parts: (a) General class (b) Specific class (c) Neither specific nor general class (ii) There are innumerable specifics and unique qualities of object i.e. attribute. (3) Viewpoints can be mainly divided into four parts: (i) Some views from time angle, (ii) Some views of space angle, (iii) Some views from substance angle, and (iv) Some views from angle of Form of Object. Each thought states specific viewpoint, specific quality and is expressed in specific words. This specificity or particularity is called 'Naya' or a partial knowledge about the object. Since an object possess innumerable qualities, accordingly there can be innumerable permutations and combinations or Nayas. Each thought relates specific quality of the object with specific words. This relatedness is 'Sapeksavada'. The viewpoint behind the thought has always some intention, which is called 'Apeksa'. Each thought states what quality exists or does not exist or may exist in the object. Each thought is a correct from its own viewpoint (Naya) which comprehends the object partially. The knowledge, which comprehends the object in totality, is called valid knowledge or Pramana. As each object has innumerable qualitiesnegative as well as positive, any statement trying to express the object as a whole is caught in contradiction. And that which synthesises these contradictions is called 'Saman vayavada'. Each thought, though it contradicts others, does not claim to criticise, hate or hurt them. That is why it is called Ahimsakavada or approaching non-violent way for peace or tranquillity. Since it does not obstinate as it understands and acknowledges the other thoughts, it is not 'Durnayai.e. fanatic. Each thought tries to understand the object by classifying the object This classification is therefore called 'Vibhajyavada' which can be called the base of Anekantavada. Anekanta vada is the group of many different

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Multi-dimentional Reflections on Anekantavada 5 viewpoints (Nayas). Let us take a simple example to explain the above aspects of 'Naya' or ' Anekanta vada'. "This pot of drinking water is, is not, may be black and therefore, it is not good." The word "This' specifies the object. It is not general term. The word 'pot of drinking water' specifies 'the class of object as a 'pot of drinking water'. It does not denote general class namely vessels., because there are many pots for many purposes like flower pot, fruit pot, etc. The words 'is' and 'is not, does not show the existence and non-existence of the object but in the former case it denote that the Pot exists in particular form, space, time and substance, while the later shows that with the point of view of other form, object, substance and time those qualities of the Pot or absent. When we say that the pot is black, it means that from the point of view of colour, the pot is black. The word 'Syat to be used before every predication shows the relativity of the statement. There can be many thoughts to show other qualities and other viewpoints in different ways without opposing each other. Here lies the 'Anekanta vada'. There may be many permutations and combinations by which each thought can be stated. 'Naya'or a thought in a narrow way can be a simple sentence or a word. But in a broad way it is a school of thoughts or philosophy or grounds of appeal or a set of arguments or a 'value system' Therefore, 'Anekantavada', on one side scientifically examines the process of thought 'Naya' and on the other side teaches to respect for contradictory and conflicting thoughts. 4. Scientific Process Model of Anekantavada Anekanta vada is a science of knowing the object in its true nature. Its practical aspect Syadvada is a linguistic expression in purview of viewpoints about the object. They may be called as cognitive concept dealing with the construction of: (1) Perception (2) Conception of idea (3) Expression of idea, and (4) Interpreting someone's idea in the course of communication

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6 Multi-dimensional Application of Anekantavada In simple terminology it is the formation of outlook and exchange of viewpoints. The cognitive concept has three parameters, which are as follows: (1) Linguistic terminology (which has been used for expression of thought) (2) The object and its qualities (on which the exchange of view is taking place) (3) Dimensional view-points (through which the study of object is undertaken) Each parameter has furthered multiple factors. Linguistic terminology can have mainly two factors: (1) Terms or words (2) Meaning or interpretation As the way of expression of thoughts in words can not be of more than seven types, these two factors can be further divided into seven factors. That is why Anekantavada is known as "Saptabhangi'. An object is mainly classified into two parts: (1) Identification of an object itself with all its different aspect An object can be identified through generality when it has similarity with other objects, e.g. Man or Women can be called as a humanbeing rather than Man or Women. Similarly each object has its own and specific class. (2) The object has multiple qualities by which it is identified. Dimensional View-points: The cognitive concept is an expression of variable viewpoints, which are mainly objective rather than subjective. The main classifications of viewpoints are: (1) Time dimension (2) Space dimension (3) Substance dimension (4) Form dimension Further, all these main factors or parameters can be continuously classified into further innumerable factors. Accordingly, cognitive concept will be innumerable and will go on multiplying endlessly. Anekantavada - teaches us that not only one cognitive concept is valid

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Multi-dimentional Reflections on Anekantavada but also all variable concepts are valid. Multiple unilateral statements may be valid, that is the basic stand of Anekantavada. The stand that only unilateral proposal is valid is invalid stand or viewpoint, which is called as Durnaya. According to Anekantavada, the realistic attitude cannot be formed without comprehending multiple unilateral viewpoints. This is the stand of Anekantavada. 7 The following cognitive concepts are the basic pillars of Anekantavada(1) All cognitive concepts follow the law of relativity. That is why Anekantavada is also called as 'Sapeksavada' i.e. The Law of Relativity. (2) Each statement is made with a certain aspect intention or in a certain context hence it is called as 'Apeksavada'. (3) Each statement qualifies either (i) existentiality or (ii) nonexistentiality or (iii) universality (iv) generality (vi) or inexpressibility. These different statements comprise sevenfold predications (Saptabhangi) which defines existence, non-existence, inexpressibility and their further four combinations in certain form, space, time and substance. (4) Each statement is dimensional which means, each statement is used for (i) the specific qualities and for (ii) with specific viewpoints. (5) When multiple cognitive concept models are accepted, correspondingly it will lead to a model synthesis of conflicting and contradictory viewpoints also hence Anekantavada is also a Saman vayavada. In conclusion, the Methodology on one side, advocates multiple unilateral proposals i.e. (Nayas) and on another side emphatic, humanistic and respectful approach for opposite views. 5. Reality What exists is reality. Realty is manifold. It is that which comprises attributes and modes. The Jain Theory of Reality affirms unity in diversity. Origination, change and permanence or the three essential qualities of Sator Dravya. How to identify a thing or an object? Process of identification is process of discrimination of one

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Multi-dimensional Application of Anekantavada thing from all other things in the Universe. In other words, world objects or things can be distinctively identified by pointing out their uniqueness from all other objects or things accurately and precisely. Though all things or objects have common features with one another, yet each object has distinct unique features also. Therefore, realistic perception is fundamentally discriminative power to know the difference between any two objects or things. Illusion, prejudice, ignorance, attachment and aversion and misconception are nothing, but wrong process of identification of objects or things. It lacks precision and accuracy to identify uniqueness of objects. It defiles the true nature of Reality. Rational thinking or realistic perception is based on pragmatic identification of Reality. 8 What is uniqueness? Each object or thing has innumerable variety of specifications, qualities, inherent, characteristics or its own basic culture or nature. Between any two objects, some features will be common, while some features will not be 'same or similar'. Thus any two objects will haveCommon group of features 1. 2. Dissimilar group of features Realistic perception, therefore, means identifying the object very precisely and accurately. Reality Exists Reality is neither right nor wrong. It is perception of Existence of Reality, which may not be accurate and precise, and therefore term 'truth' and 'untruth' arise. Reality is always true but perception may not be true, many times. However, perceptions are relatively true most of the time. 6. How realistic perception is interpreted and expressed? Stage I: Realisation Realisation is process of knowing and experiencing external objects by internal psychological faculties. Stage II: Interpretation After the first stage of realisation, second psychological process that takes place internally is the process of interpretation of what has been identified by realisation.

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Multi-dimentional Reflections on Anekantavada Realisation is a natural, automatic, unconscious and genuine process and therefore is more precise and accurate. But at the stage of interpretation process starts getting irrational. Interpretation is conscious and need special effort by man. Interpretation depends on make up of mind of an individual (i.e. aham) and his limited skill and educational background. There is a block in individual, which does not permit accurate and precise and rational interpretation. Therefore rational perception of man gets obscured. "Inavaraniya Karma". Stage III: Words or Language The third stage of psychological process is to convert this abstract concept of meaning into concrete visible form or words. This visible form which has been given to abstract meaning is called language. Language or words represent some sense or meaning. Language or words are symbol to present some message that man generates internally. Man cannot think meaningfully without use of language or words. Languages or words are tools or means for expressing thought process. Thus language or words has additional dimension in process of realistic perception and interpretation of the universe. Language is a vehicle through which meaning or message is translated. Between meaning and words or language, there are many permutations and combinations. Some of them are as follows: A. One word has many meanings. B. For one meaning there are many words. C. Between any two similar words, there is a distinction of shade and tone. D. Some words represent class or group of objects i.e. "boy" E. Some words represents a specific name of an object. Since command of man on language is limited, the chances of mis-interpretation are many. Thinking process gets more irrational and unrealistic when meaning is converted into form of language. Words do not rightly and fully express what one realises. Language or words play a vital role into rational thinking or realistic perception or insight into wisdom. Reality some time is misinterpreted though people realise reality more accurately.

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10 Multi-dimensional Application of Anekantavada Stage IV: Expression The next psychological process is expression of reality. It is to convey the message to others. Two persons react to the same objects or things in valid realistic way but when they express their viewpoints, they differ. Reasons are as follows: 1. Both may have focus on different specific and particular features of object. 2. Both have different interest or motive in viewing the same object. 3. Both have used different words or language. 4. Both might have interpreted objects differently or identify objects differently. Innumerable alternatives can be observed in expression of two persons who describe the same object. Both might be valid still both might be different in their expression of the same object or thing. Object or Reality may be one but expression by two persons differs substantially. We have seen how realistic perception, interpretation and expression work. If a man wants to understand reality precisely, accurately and validly, he not only has to understand his way of realistic, perception, interpretation and expression but also, he has to understand the way of realistic perception, interpretation and expression of others. He has to understand others from his point of view, and widen his horizon. Man can understand point of view of others only if he overpowers his 'Raga' and 'Dvesa' or attachment and aversion. Acceptance of reality is the most scientific approach in life. Reality exists not only in our viewpoints but also in view point of others, if you know how to understand others. 7. Inquiries in Reality Anekantavada is a technique to analyse the Reality. It deals with the following inquiries into Reality. About Objects 1. What is the object or the concept? How to identify existence or nonexistence of the object or the concept? It defines existence of objects. 2. What is the class to which the object belongs? What is class to which the object does not belong? It defines existence of the class

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Multi-dimentional Reflections on Anekantavada or the object. 3. What are the common features and aspects of the object? In comparison with other objects of the universe, what unique or common features the object does not possess? It defines features and aspects of the object. 4. What exists and what does not exist about the object and the concept, in terms of space, time, substance and form? It defines existence of a situation in which the object is. It also defines existence of content of the object or the concept. It further defines existence of essence or virtue of the object. About Words 5. What are the symbolic forms, which represent the object or the concept? What are words or terminology used to identify and convey the meaning of the object or concept? 6. Whether these words represent class or group of the object and the concept to which it belongs? Whether these words are specific names of objects or concepts? It defines terminology used for objects. 7. What meaning do these words convey? How it is interpreted? It defines meaning of terminology. 8. Does different people understand this meaning in same and similar way or do they mean differently to different people? It defines the way the message is received by different people. 11 About Perception 9. The Reality is manifold hence the object possesses innumerable qualities. 10. Are all the persons capable of comprehending the Reality as a whole? Are they able to know all the facets of an multifaceted object? Human mind has no capacity at all to cover up all the qualities and modes of an object. It defines the object partially. Our senses have limited power of perception. 11. What are the different motives, which guide the evaluation of objects or concepts in perception of different people? It defines purpose or motive of different people. 12. Why perception by different people differs? It defines nature of differences of opinion.

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Multi-dimensional Application of Anekantavada 13. When there are differences of opinion, is one opinion real and another unreal? Whose opinion is valid? It defines the validity of statement or perception. 14. When there are differences of opinion, is it possible that both opinions are valid? If so, how is it possible that opposite and contrary opinions are still valid? It is explained by the term Syat that denotes the relativity of the statement or predication about the object. 15. Some perceive object from Vyavahara Naya or practical point of view and some perceive from Niscaya Naya or substantial point of view. Both of them may be valid. 16. How perception relates objects to terminology? What are various co-relations between [1] object, [2] terminology, and [3] perception? It defines inter-dependency of the three means of defining reality. 17. When a statement is expressed, the message is conveyed. Does the other person receive the message in same accuracy or not? Does the receiver understand the sense expressed by the speaker? Is there communication gap? If so, why? It defines the nature of communication gap. It defines limitation of communication policy and its aftermath of misconception. 18. Is perception irrational or Mithya or invalid? How far? It defines nature as well as degree of irrationality in perception. 8. Analytical Methodology of knowing the Reality Reality can be measured and identified by the following analytical methods: 1. Analytical method - Asti, Nasti Find out whether a concrete object or an abstract concept has the following existence: (i) Does it have existence? (ii) Does it have non-existence? (iii) Does it have non-explicit state? 2. Analytical Method (Guna) Specification All objects have their basic, inherent, fundamental and origin nature (Guna). Gusa means basic natural quality, specification, element,

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Multi-dimentional Reflections on Anekantavada 13 content, feature or function. Find out whether such basic specifications have [1] existence, [2] non-existence, [3] inexplicit state of the object. Any statement (Naya) is expression of the following aspects: (i) What is an object or a concept? (ii) What is its specification? (iii) Whether this specification does or does not exist in particular object or concept? 3. Analytical Method (Dravya) All objects have the following contents: (i) Dravya (Substance or Material) (ii) Ksetra (Space) (iii) Kala (Time) (iv) Bhava (Form or Essence) The existence and non-existence can not be proved without above four contents. Reality can be viewed only in respect of these criterions. 4. Analytical Method - Uniqueness vs. Commonness Any object or abstract concepts in comparison with all other objects of the world have both [1] some common features, and [2] some unique features. In some way one object is in-group with other objects but in some way one object is separate in feature from other object. Uniqueness of objects leads to identification of objects. Each object has its own class or group who differs from other classes or groups. 5. Analytical Method - Anti-thesis All objects or abstract concepts have anti-thesis e.g. living vs. non-living (Jada and Cetana), Man and woman (Nara aura Nari), Black and white (Kala aura Safeda), Right and wrong (Satya aura Asatya), and Existence vs. Non-existence (Asti-Nasti). 6. Analytical Method- Meaning (Artha) and Word Sabda). All objects and abstract concepts are represented by symbolic specified words, which can be decoded into a meaningful message. An object is represented by a word and a word conveys a meaning. There are many permutations and combinations of the 3 aspects. Some of them are as under: (a) One object may have many words.

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14 Multi-dimensional Application of Anekantavada (b) One word may represent many objects at different times. (c) One word may have many similar words, but they differ in tone and shade. (d) One word may have many meanings at different times. (e) One meaning can be represented by a variety of words. (f) Preciseness and accuracy of meaning differ from word to word. Appropriateness differs in each representation. (g) Many other combinations are possible. 7. Analytical Method- Perception from Practical view-point (Vyavahara) or Substantial view-point (Niscaya) All objects or abstract concepts can be represented by either Practical viewpoint (Vyavahara) or Substantial viewpoint (Niscaya) and both viewpoints will differ from each other. Illustration: Speaking absolute truth is ideal from viewpoint of principle, but then from viewpoint of traditional practice, some time diplomacy is equally ideal. 8. Analytical Method -Limitation of perception. All objects and abstract concepts cannot be perceived wholly. Reality can be perceived in a limited way by all human beings. Any statement or opinion by any human being can never be absolute, complete or perfectly representing the reality of an object from all angles. 9. Analytical Method-Variety of validation. All objects and abstract concepts can be interpreted and expressed in a variety of different and opposite ways by different people and still all view points may be valid from certain specified aspect of reality and it is possible for synthesising all possibilities to gain insight into Reality. Always look for valid viewpoints in all statements. 10. Analytical Method-Irrational approach Resistance (Raga & Dvesa) vs. Scientific approach i.e. vs. (Vairagya) All objects and abstract concepts can be interpreted and expressed by different viewpoints occupied by passions- anger, deceit, pride and greed. On the other hand they can also be interpreted in form of dispassionate scientific method, to gain insight into Reality through

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Multi-dimentional Reflections on Anekantavada 15 enlightened approach or Vairagya-anasakti. 11. Analytical Method-Irrational Fantasy vs. Rational Approach All objects and abstract concepts can be interpreted and expressed either in form of irrational fantasy or rational approach. Irrational fantasy may be in any form. It may be illusion (Bhrama), Fantasy (Kalpana), prejudice, misinterpretation (Purvagraha) or idealism or utopia (Adarsavada). Rational approach may be [1] Tattvartha, [2] Maturity, [3] Wisdom, or [4] voice of conscious. Rational approach leads to enlightened approach or Vairagya. 12.Analytical Method-variety of valid interpretation, expression valid permutation and combination All objects and abstract concepts can be made into a variety of valid interpretations and expressions. There are unlimited possibilities of a variety of opposite yet valid permutations, and combinations of viewpoints about Reality. Variety (Vividhata) exists naturally in the object. 13. Analytical Method-Relativity All objects and abstract concepts can be interpreted and expressed only in relative term. No absolute statement is true without reference to its relativity. 14. Analytical Method - Focus on particular aspects of Reality All objects and abstract concepts can be interpreted and expressed only from a specific or particular aspect or angle, in one statement at a time. A statement or viewpoint is based on the focus of a specific dimension only. Each school of thought states different aspects of Reality. 15. Analytical Method- Synthesis & Harmony All objects and abstract concepts can be interpreted and expressed in opposite alternative ways, because it has both positive and negative qualities but there is absolute possibility of synthesising all opposite view-points or establishing total harmony. Since reality interpreted and expressed is one and same, but viewed differently, a synthesis of all viewpoints is possible. It is possible to integrate all opposite views as

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16 Multi-dimensional Application of Anekantavada complimentary to one another. Synthetic approach is nearer to the whole truth. 16. Analytical Method-Insight All objects and abstract concepts are not properly conceived or grasped by an individual because of internal block that man has built within and the block cannot be eradicated until insight into reality is not rediscovered. Change in lifestyle is not possible without new insight. Insight does not come, if one sticks to one block or fixed views - without open-minded attitude, change is not possible. Exploring for new insight is path of spiritual development. 9. Means to achieve Anasakti & Ahimsa (Non-violence). Lord Mahavira advocated (Inana, Darsana and Caritra) for achieving the goal of Moksa (liberation). Jnana and Darsanamean insight into reality and Caritra means practical implication of Jnana and Darsana in one's life. State of anasaktiand Ahinsacan be obtained by enlightened approach to life. Enlightened approach can be achieved through developing insight into reality and changing lifestyle based on new insight. How Insight into Reality can be rationally interpreted? What is means to achieve insight into reality? To explain these concepts of insight into reality and enlightened approach, Jainism introduced analytical tools or logic and termed this technique as Anekantavada. Non-violence: base of an ideal life Mahavira advocated lifestyle guided on principle of non-violence (Ahimsa). Non-violence is a base for understanding others viewpoints; it is also a base for tolerance, spirit of democracy, principle of coexistence, social harmony etc. Non-violence is the base for many virtues such as, intimacy, compassion, mercy, forgoing, empathy, friendship and equality with mankind. It is the base for eradicating many negative sentiments like- anger (Krodha), hatred (Dvesa), conflict, violence, aggressive irritation, and egoistic attitude (Aha), feelin superiority complex. It also frees from all those destructive elements which keep individual isolated and uncomfortable to live within his surroundings. Why the universe is not a comfortable place to live in? Because individual has self-destructive elements within him, which make him uncomfortable. The main task of non-violence is to widen the mental

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Multi-dimentional Reflections on Anekantavada horizon of the people and to keep their mind open and to avert difference of opinions and conflicts. Anekantavada is a technique to widen mental horizon, to incorporate all opposite conflicting views to perceive reality. Anekantavada have dispassionate, scientific and objective-approach towards conflicting and opposite viewpoints and thereby establishes nonviolence (Ahimsa). 10. 17 Decoding Terminology Words and language are symbolic representations of reality and they are not reality itself. Words represent objects under focus. Words are pictures or images of an object as it is seen and not accurately as it is. Words, on one side represent reality, and on the other way, words represent individual viewpoints towards the particular object. They are formed to convey substance or meaning. When we use words, they need to be de-codified into meaningful message. Words do not exist without meaning ascribed to them. Human beings have the faculties to use words and language. It is believed that animal has not the faculty to understand language. When man thinks he thinks in form of words and language, he thinks according to his mental set up; so it is his own interpretation and expression. Different people have different mental set up, therefore, their interpretation and expression differ, even though they are expressing the same reality. Man believes that words themselves are reality. Man also believes that his perception, interpretation and expression are themselves real. Reality can be divided into three phenomena as mentioned below: 1. Reality as it actually exists. 2. Words and meanings which represent reality. 3. Perception, interpretation and expression which grasp some specific aspects of reality. Words are the basic elements of the language. Language cannot exist without words. Words are arranged into a sentence; in a meaningful way. A bunch of sentences is language. Language is used to make statements of opinions or viewpoints. In technical terms, a statement with a meaning having partial knowledge of an object is Naya (viewpoint) Any statement about the object covering some of its attributes is Naya.

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18 Multi-dimensional Application of Anekantavada Naya, therefore, is nothing but a unique individual perception of an object in relative terms. Reality being multifaceted, the number of Nayas or multi numbered or infinite. Anekantavadais a synthesis of all different viewpoints. Illustrations: 1. Let me illustrate the process of decoding of words and language, e.g. this is a boy?'. This is a simple statement. A statement is opinion or viewpoint given by the speaker. The speaker has seen the object "boy" and he wants to identify the object as "boy". It is a meaningful statement. There is an object for study or observation. The task is to identify the object. Identification of the object has been made as "boy". The term "boy" is an object. The term "boy" represents a class of object; that class has been named as "boy". "Boy" is not a specific name, but it is a name of class or group of objects. It means there are many objects having similar characteristic properties, specifications having common features and it has been sorted out into one class or group and named as "boy". A word is a symbol representing a specific particular object i.e. "boy". The term "boy" denotes meaning. It distinguishes its class from other alternative classes. The term 'boy' means there is no class of "girls". The term "boy" is opposite to the term "girls". The term "boy" is also opposite to various other terms like "Old man" or "Child" or "Woman". The term "boy" is a sub-group of the major group "humanbeing". The major group "human-being" comprises many sub-groups or sub-classes viz. "males & females", "boys & girls", "child & old man", "wife & husband" and so on. Thus, the term "boy" is one of the sub-groups of the term "human being". From that point of view the term "boy" is specific particular aspect or feature of the term "humanbeing". The statement points out a very unique aspect of a "humanbeing and names it as "boy". The term "human-being" is also a class, which is a sub-class of its major class viz. "living being". The "humanbeing" class is a different class from the class "animal". The term "living being" represents many sub-classes viz. "human-being", "animal'' "vegetable", "bird", "tree" and so on. The term "boy" also indicates that it is not any other class of "living being",

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Multi-dimentional Reflections on Anekantavada 19 but belongs to the class of "human beings". Thus, the term "boy" has been classified and sorted out completely separate from all other classes of objects or the universe. The term "boy" is a unique class, which is not same as or similar to any other class that exists in the universe. Any sub-class is sub-sub-sub class of some original class. The term "boy" is a sub-sub-sub and so on class of "living beings". The term "boy" therefore, is pertaining to the specification of the term "human-beings" and the term "living being". The statement "This is a boy" has purpose of making classification, identification, and discrimination and naming a particular object. It is a Naya. It has got a meaning. The term "is" is also most useful in the statement. It represents existence of the object and suggests that the object "boy" is existent into a major class of "living being". It denotes existence of specific quality of living being namely "boy". It indicates that the class "boy" is not illusion, but an existence. The term "is" also suggests that the class "boy" is not inexplicit. This very term also suggests that the existence of the object 'boy' is in a particular Dravya (Substance), Ksetra (Space), Kala (Time) and Bhava (Form). If existence of the object is not proved in respect of these four things it is invalid. The term "is" denotes existence in following ways: (1) It denotes existence of the object viz. boy and denies non-existence of the same in the same condition i.e. Dravya (Substance), Ksetra (Space), Kala (Time) and Bhava (Form). (2) It denotes existence of sub-sub-sub group of the main element "living being" as the class "boy". (3) It denotes existence of specific quality and specification of the term "human-being which has been identified as "boy". (4) It denotes existence of unique features of the object which can be separated from those of all other classes of objects viz. .Non-living being, male and female etc. (5) It denotes varieties of existence about the object. The term "is" used with reference to [1] Reality, [2] Opinion of the speaker, and also [3] Reality of object. The statement this is a boy" is a perception, a view point, a

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20 Multi-dimensional Application of Anekantavada concept. The speaker grasps and comprehends the object and expresses his views or interprets the object "boy". The speaker may have many alternatives to discriminate and identify the object. The speaker can identify the object as "person", "individual" or "human-being" or "living being" or "conscious element in the universe". The speaker has innumerable alternatives of interpreting the object. Instead of all these alternatives, the speaker identifies the object as a boy". It is his perception of the object. " Person but looks like a "boy". Thus, there might be many possibilities of illusion; and fantasy. The speaker's perception of the object is valid if his perception as "boy" is in confirmation with the Reality, the boy". The function of Anekantavada is to analyse the statement or Naya scientifically and meaningfully to gain insight into reality. Analysis should be multi-dynamic to comprehend reality from all dimensions. Anekantavada is a scientific approach to gain insight into reality. 2. Let me take another illustration of "Jainism." The term "Jainism" is a simple word and not a full sentence. The term "Jainism" represents an entire set of philosophy and system of belief. The term "Jainism" is a specific viewpoint. It indicates a class of philosophy, which is named as Jainism, and it differs from other classes of philosophy like Hinduism, Buddhism and Christianity. The term "Jainism" is, therefore, 'Naya' by itself. The term "Jainism" is an implied and incomplete statement. The statement can be as follows: "A set of philosophy advocated by Jinas (Tirthankaras) is called Jainism". "Naya' decodes reality into symbolic forms called words or language. Since 'Naya' represents some aspects of reality partially, which is a basic element of Anekantavada. Reality may be one and similar, but perception may be manifold, multi-dimensional, varied and multiple, and many times self-contradictory. It requires dispassionate and scientific approach to analyse 'Naya'. Man integrates various alternatives about reality, human mind has limited potentiality and competence to apprehend it. Reality cannot be completely or absolutely or totally perceived. Words also have limited

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Multi-dimentional Reflections on Anekantavada potentiality. Search for new insight can never cease in life. Mind needs to be kept open. 11. Opposite but complimentary view-points Why two valid statements i.e. Nayas appear opposite and contrary to each other? They appear opposite because of the following reasons: 1. Different specific properties or qualities of the object focused by two statements. 2. Different angles and viewpoints are taken into consideration by two observers 3. Different words are used in two different statements. 4. Two different statements show different meanings of words. Though they appear opposite and contrary, but both statements are valid about reality from their particular angle. Does Anekantavada intend to prove that Absolutism and Sunyavada are invalid observation of Reality. No, it can not refute both of them. In first instance they seem to be contradictory, but actually they are not. From Vedanta point of view truth is absolute, but at the same time from Madhyamika point of view truth is sunya. Similarly from different school of thoughts truth or reality can be ascertained in different way. It needs an open mindedness. All the different viewpoints are complementary to each other in perception of Reality. This is all depends upon the way of perceiving the Reality. Hindus have absolute faith in God and worship him with blind faith. Jains take rational approach and advocate self-dependency in achieving 'Siddhatva' by dissipating their karmas. Between the two philosophies which one is correct? Functionally both schools are valid. Both schools have improved quality of life and established tranquillity and blissful state. It needs very open mindedness and Anekanta vada approach appreciates both the philosophies. If Anekantavada does not educate one to appreciate totally opposite viewpoints, then one is not trained into the philosophy of Anekantavada. There is always some element of truth in each viewpoint; however, it may appear illusive and false. Even the statement of a mad man is guided by some little element of valid perception. Searching

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22 Multi-dimensional Application of Anekantavada counsellor's attempt to discover these valid elements in a mad man's statement. Many times, absent proposals lead to creativity and contribution. It all depends upon your open-minded approach. Followings are the unhealthy approaches - (a) One-sided approach (b) Partiality (c) Favouritism (d) Conservatism (e) Superstitions (f) Fixation (g) Mind-set (h) Aham or egotism (i) Blind faith (i) Prejudice (k) Attachment and aversion (1) Illusion (Bhrama) (m) Mithyatva/Falsehood (n) Exaggeration (0) Fantasy or Imagination (p) Idealism Valid thinking is not irrational thinking even though valid ways of thinking differ from one another. Some want to live in the name of god, some want to live life in conformity with the laws of nature and reality. Some want to lead life with rationality and scientific attitude, but all want to live life with happiness. Each one has the right to believe what he wants to believe. To appreciate different beliefs is Anekantavada. How far rational is rational? When each school of thought has many antitheses, what to believe? Each antithesis and opposite view proves new varieties, new diversities and new multi-dimensional ways. You have a right to hold your viewpoints, but you have no right to condemn another person's viewpoints. That is the art of co-existence. 12. Application Anekantavada has following applications

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Multi-dimentional Reflections on Anekantavada 23 I. Traditional- Traditionally, treading on the path of Anekantavada one can destroy the passions (Kasayas). Anekantavada promotes tranquillity and bliss and generate righteousness (Samyaktva) which is the key to self-realisation. II. Scientific- Scientifically, it gives insight into maturity, wisdom and enlightenment. It trains a person for accurate precise valid and realistic perception, interpretation and expression. It empowers man to understand reality from another man's point of view. It is the best way of levelling two persons and treating man and man as equal. It generates communicative skill and avoids communication gap and misunderstanding. It creates scientific approach to perceive the Universe. It also leads to pragmatic approach to various situations that take place in life. It is an art of conflict Resolution and living. It is going beyond the one's own block or frame of mind. III. Application into Multi-dimensional disciplineAnekantavada is basically analytical tool to validate Reality and skill to interpret and express Reality. It is a scientific attitude towards life. From these points of view, Anekantavada can be applied to any discipline of life. Some of applications are as follows: 1. It leads to conflict resolution. 2. It leads to database or information base management or realistic approach to management. 3. It leads to democratic approach in social or political life. It leads to 'Ahimsa (Non-violence) and 'Karuna (compassion) in spiritual life. 5. It leads to empathy in psychotherapy. 6. . It leads to levelling in family and social life i.e. "I am ok. You are ok."position. 7. It leads to harmony of understanding between any two groups or two persons or different schools of thought. 8. It is a scientific methodology to observe the object, which is under study. 9. It leads to self-development on account of rational approach. 10. It leads to tranquillity and bliss.

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24 Multi-dimensional Application of Anekantavada 11. It leads to anasakti by overcoming Raga and Dvesa and Aham. 12. It leads to interpret evidence in jurisprudence and in courts of law. 13. It leads to eradicate illusion prejudice ignorance, myths, irrationality, unreal perception and dogmatism. 14. In literature it leads to art of criticism and evaluation of life situation in precise and accurate words. It leads to overcome (a) Fanaticism (b) Obsession (c) Superiority complex (d) Aggressive attitude (e) Egoistic attitude (f) One-sided partiality and favouritism (g) Conflicting stands 16. It leads to communication skill. 17. It leads to the art of intervention for self-introspection. 18. It leads to the art of contemplation. 19. It leads to scientific valediction of thesis or theory. 20. It leads to analytical tool to understand Philosophy of life. 21. It leads to generate social spirit in life. 22. It leads to develop skill to observe accurately the physical aspect of the universe. 23. It leads to self-understanding by interpreting one's own thinking process. There is not a single disciple or field where Anekantavada cannot be applicable. Anekantavadais a way of life. It is the supreme technique for management of quality of life. 13. Multiple Facets of Anekantavada 1. Democracy and Anekantavada The world trend is for democracy. Many isms like communism, socialism, communalism, fascism have come into existence and are fading away. Ultimately democracy has survived and India proclaims to stand on democracy. But can this democracy be successful without making people democratic? We talk of democracy but our outlook is not

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Multi-dimentional Reflections on Anekantavada 25 democratic. We have not taught citizens the technique of democracy i.e. Anekantavada. Democracy means co-existence of rival parties, having totally different outlooks, philosophies and missions. Co-existence means unity among varieties, teamwork among the conflicting value systems, harmony of different voices, teamwork between different classes, a parliament of different nations. India believes in co-existence and advocates Pancasila i.e. impartial and neutral stand. India does not want to support any one super power. But India wants to support only those issues of any super power, which are democratic and valid. This is the philosophy of Anekantavada also. But in spite of good philosophy of impartial stand for the truth, India is not successful in democracy because India has not changed the outlook and mental attitude of citizens. Anekantavada is a technique to change the outlook and attitudes to be democratic. The democratic technique stands on the fact that all parties have a right to their missions and purposes and democracy does not stand for one party Government. Each party has to learn that as it has a right to own its own manifesto, similarly every party has a right to own its own manifesto. And therefore, every party has to respect the right of other parties. Civil war, rebellion, street demonstrations, communal riots, noise and quarrels in Parliament are signs and symbols that India is not still a matured democratic country because all these are evidences of antidemocratic outlook. It is also anti- Anekantavada. If India wants to establish democracy firmly, India has to teach all parties to resolve their conflicts in a parliamentary way. This process of resolution is the process of Anekantavada. Anekantavada teaches to respect not only our party's manifesto but to respect manifestos of other parties.. To respect manifesto of other parties means to understand the outlooks, missions and purposes of other parties, so as to understand the propaganda of other parties. Without understanding the missions and purposes of other parties, their manifestos cannot be interpreted or understood. In case of misunderstanding the conflict will flare up. Anekantavada and democratic outlook stand on the policy that the rights of all rival parties need to be respected.

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26 Multi-dimensional Application of Anekantavada 2. Non-violence and 'Anekantavada' Importance of Non-violence has been preached in almost all the religious and philosophical schools of Indian Philosophy. Mahatma Gandhi, one of the prominent contemporary philosophers devoted his whole life for the noble cause of non-violence. Non-violence is not mere absence of physical injury. Violence may be of many types i.e. Physical, mental, psychical, etc. Not only this, but to think of others non-welfare, stealing, false allegation etc. also a kind of violence. And not to indulge in this type of activity is non-violence. The main cause behind violence is our passions. Being motivated with the passions-anger, deceit, greed and pride one hurts to other. The mother of violence is misunderstanding and misconceptions also. Without understanding others everybody wants to encroach the psychological territories of others with a view to overpowering. Everybody wants to overpower everybody else. Then hatred, violence and bloodshed are the result. Non-violence is founded on friendly outlook or co-operative. outlook. Without extending your hands you cannot expect others to extend their hands. To extend our hands means fundamentally coming down from our authoritative overpowering attitude on one side and on the other side consideration and understanding of philosophy of others. This humble attitude is a matured attitude for non-violence. The world is a family and brotherhood is the constitution for non-violence. Pride, greed, super status and inequality are against non-violence. Anekantavadais the philosophy of non-violence, it is a philosophy to be sensitive to sentiments and fellowship of others and brotherhood. Anekantavadais anti-hatred. Anekantavada preaches the solution of any violent issue through communication and negotiations. Anekantavada is a philosophy of Win-Win and it is not a philosophy of Lose-Win. 3. Leadership and Anekantavada Leader is he who understands his fellow beings and implements what the fellow beings want. In initial stage, the leader is very conscious about his audience and does not act against the mass consciousness. But after coming into power he changes the attitude slowly and ultimately he is trying to be authoritative and autocratic. And from there his downfall starts. An individual cannot challenge Mass consciousness. The

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Multi-dimentional Reflections on Anekantavada 27 suppression of fellow beings is not a long-term policy and ultimately the authority will be put into tension. Modern philosophy is the philosophy of participation, which means the building of mass consciousness from grass root level. The leader is he, who understands the mass and changes the mass consciousness by dialoguing with love and considerations. This policy of Anekantavada is the policy of good for all and not good for one. It is a policy of unity and harmony. It's a policy of sharing. 4. Management and Anekantavada Management is managing the people. Managing people means understanding and motivating people. Even in hierarchy of management the critical task of top management is to co-ordinate various departments and to reduce inter-rivalry of inter-departments by continuously holding round-table conferences and explaining each other's departmental policy. Motivation means to move others. No motivation can be compulsory. The first task of motivation is to understand motives of others and the second task of motivation is to make others see differently by leading him to a new insight. It is to make change in his motive and intention. That is the task of Anekantavada. The modern trend of Management is for team-building, management by objectives, participate management, sensitivity training, organisation development and quality circles are different methodologies for team-building. Productivity cannot be generated without team building. Each individual and his department are brought together and made to share their viewpoints and harmony of all the views are produced. Anekantavada is also a policy of team building for harmony of conflicting views. Conflict Management is a modern thrash. A resolution of conflicts is an art and technique. It is the art of bringing conflicting parties on one table and making them share and encourage them to resolve the issues by finding alternative ways. Anekantavadais conflict resolution technique. In conflicts each man lives in his own island and refused to negotiate with others. The first task of Anekantavada is to teach him his own island and to come on one table to share and to understand viewpoints of one another and come out with the harmony or a team.

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28 Multi-dimensional Application of Anekantavada Grievance handling is a tool to avoid conflicts, destruction, strike and anti-demonstrations. Whenever a grievance takes place the management normally refuses to acknowledge it and have an indifferential outlook. Hence, grievances multiply and break the management. A progressive Management system hears the grievances and tries to resolve them. If there is any point, which is worthy for management to implement, they accept wholeheartedly, and if it is not falling within the management policy, they are willing to convince others. Anekantavada is a technique of grievance handling. Each grievance has a specific point, which has not been considered by management and by considering it the management becomes more effective and productive. 5.Tranquillity and Anekantavada Tranquillity can be achieved mainly by two ways: (1) By reconstituting Cognitive Consciousness (2) By realisation approach (by direct realisation without using cognitive terminology) e.g. Meditation. Meditation is creating awareness and realisation by ceasing thinking process. Anekantavadais a cognitive process and not a realisation process. Every man is bound by his conditions, pattern of thinking beyond which he is incapable to make breakthrough. The man is an animal who has cultivated emotional resistance or emotional persistence i.e. attachment and aversion. He looks upon every object either in favour or disfavour according to his past experience. But he is incapable of viewing objectively. All happiness and unhappiness arises because there is conflict between his personal and subjective viewpoint regarding reality and existentiality. Man does not accept 'What it is' or 'What is happening', but he wants something else other than reality and therefore, 'Klesa' (sufferings) results. When this subjective and personal view or his personal value system becomes obstinate and fanatic then in that case it becomes Ekantavada. All religions preach egolessness. Salvation and liberation is a state of egolessness. Tranquillity and blissful state can come into existence only in egolessness. Egolessness means breaking through our pattern of viewpoints and outlook and searching for new insights from opposite views. It is an expansion of vision to absorb all new multiple

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Multi-dimentional Reflections on Anekantavada insights. This dynamic vision is flexible, open and broadminded to change the visions according to the time, place and the situation. In dynamic vision there is no conflict since it accepts comfortably, without emotional resistance a disturbance, anything that exists or whatever is going on. Vitaragata is a state of mind which does not get disturbed under any circumstances which takes place externally or internally (Consciousness), because Vitaragiis always adhered to realistic attitude. In this way tranquillity, detachment, equanimity, salvation, blissfulness, enlightenment and Anekantavada are synonymous terms. 6. Counselling and Anekantavada Counselling is a process of empathetic intervention. In case of sympathy, man is carried away by the client's emotions and viewpoints, and the counsellor is trapped. He is unable to think independently and realistically to resolve client's problems and to change client's outlook towards the problematic issues. In case of empathy, the counsellor is capable to have a full consideration for the frame of mind of the client and is able to understand what disturbs him. But simultaneously he retains his independent and realistic outlook and is competent to discover alternative viewpoints to solve client's problems. Further, he does not interfere into client's thinking pattern by encroaching upon client's territory by giving direct advises or prescriptions. But he leads the communication process in such a way that the client breaks through his pattern of thinking and starts discovering a new outlook and thinking towards the problematic issue. Counselling is a process of changing the outlook and the viewpoint of the client and making him dynamic in his mental attitude. Anekantavadais a process of developing the dynamic vision. All problems arise within the consciousness because of conflicts in consciousness. There are many voices within the person which are continuously debating and conflicting and creating noises within the person. This consciousness is mainly of three types: (1) Personal consciousness which has been conditioned by his painful and pleasure experiences. (2) Social consciousness, which establishes what society, wants or what

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30 Multi-dimensional Application of Anekantavada should be socially permissible (3) Consciousness which realise the natural or universal laws When there is a conflict between these three consciousness', then inner consciousness disturbs the man emotionally either in the form of sadness or in the form of anger. He is a matured and prudent person who does not get any conflict or suffering within. He is a dynamic person. Anekantavada means multiple Cognitive Consciousness. When the man does not take realistic attitude (Adult Ego State) or outlook either he is suffering from Superiority complex or Inferiority complex. Either he becomes submissive and becomes dependent or totally conformist; or in another case he becomes rebellion, aggressive and violent. In both cases, it is immaturity and he is unable to have an independent outlook and thinking. A counsellor has to change immature outlook to matured outlook, Anekantavada is a realistic attitude where no immature outlook exists. 7.Inter-personal relations - Communication and Anekantavada Man lives in society and socialisation process is the process of adjustment and process of coping mechanism. When adjustments and coping mechanism break down, the communication gap arises. Interpersonal relationships are built up through the instruments of communication. Communication is an exchange or sharing of viewpoints. Each transaction states similar or different viewpoints, and the consent and dissent take place between the two parties. When a person refused to communicate, he breaks up the relationship, and relations are hypocrite rather than intimate. When authentically expressed his inner view is open and sensitive for the opposite view in spite of disagreement, intimate relationship is built up and harmony in relationship is established. Anekantavada is a relationship where unity co-exists in spite of disagreement. There is no incongruity between the viewpoints of the two parties. Both are independent and still they are inter-dependent and that is Anekanta vada. 8. Journalism and Anekantavada The newspapers are the nerve systems of the society. These communication channels are supposed to awake and to help in

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Multi-dimentional Reflections on Anekantavada 31 development and growth of societies by creating progressive and dynamic visions into social consciousness. This art of stating, what is relatively true on both the sides to a certain and specific extent, is a dynamic vision or Anekantavada'. News is nothing but statements of conflicting views. A democratic paper cannot afford to become one party's propaganda tool but the paper needs to represent view of all parties even if the parties are conflicting and contradictory to one another. To educate the people, the newspaper needs to be in search for the element of truth, which is found in both rival parties, without taking sides or colouring it with favours or disfavours. The vision which varies as per times, situation and needs of the society, is the dynamic vision. Dynamic vision cannot afford to be dogmatic, conservative and narrow-minded and one-sided party paper churning in the same pattern as what the forefathers have laid down. Dynamic vision is not a dead but alive and is going together with contemporary and modern needs of time. Newspapers need to be multi-dynamic to cover all aspects of the news from all angles, dimensions and from viewpoints of all parties with a view to expand the visions of society. Society changes continuously in its social consciousness or social beliefs. What was true in the past is now not considered to be true or important because the views and concepts are changed. Multidimensional vision 'Anekantavada' is a vision which represents all paradoxical views and states those which are relatively valid and also states the degree to which the statements are valid. What is true of the newspaper is also true in case of the individual. The same criteria holds true for development of individual vision. A progressive person cannot afford to remain conservative, dogmatic and fanatic or unilateral. As the man grows, he gives up all his personal resistance or persistence for his personal views, to comprehend viewpoints of others. A person, who grows, learns to co-exist with all variablecontradicting viewpoints. The man of prudence is capable to understand all dimensional views from its relativity or contacts. He is not obstinate, one-sided and provocated, but holds a realistic attitude. The life grows only with a dynamic vision otherwise it is dead from the angle of spirit

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Multi-dimensional Application of Anekantavada and psychic. Anekantavada' makes man into a matured human being by developing his dynamic visions. 32 9. Jurisprudence and Anekantavada Jurisprudence is the best example of application of Anekantavada, since jurisprudence is justifying or interpreting written terms of law. The Parliament enacts the law with a view to intending to reform. The courts are meant for interpreting the law, the Supreme Courts, High Courts and Lower Courts are the part of it. All the courts work within the peripheries of Law or constitution. But interpretation of Law or Constitution may be different at all stages irrespective of the status of the court. Viewing the constitution by multiple angles and deciding judgement accordingly is application of Anekantavada in Jurisprudence. A judge has his own biases, prejudices, likes and dislikes and favours and disfavours. At the time of judgement, the judge hears the arguments of both the parties and is not carried away by either favouring or disfavouring but maintains balance of mind. The unbiased and true judgement is the result of the Anekantic attitude of the judge. 10. Creativity - brain storming and Anekantavada In brain storming, first stage is to collect all thoughts or viewpoints from all angles. In second stage, no thought or viewpoint is blocked even though it looks absurd or totally incorrect or totally conflicting with the popular understanding. In the third stage, more alternatives are encouraged. In the fourth stage, each alternative or viewpoint or thought is examined independently to find out its workability or productivity. In the fifth stage, without comparisons all viewpoints are put together with their analysis and messages before the final choice is made. This is how Anekantavada also works and presents all conflicting and variable views. 11. Empathy and 'Anekantavada' Only an empathetic person can understand the frame of mind of others. To see from other person's eyes is the art of counselling. A counsellor has to silent his mind first, in order to penetrate the frame of mind of others. A counsellor cannot have empathy, if he starts interpreting the other persons' frame of mind; from his own personal point of view. If the counsellor focuses into the frame of mind of other's

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Multi-dimentional Reflections on Anekantavada from his own personal view, he is interfering into other's mind. If he focuses objectively and grasps the motives and sentiments of others through whatever statement a client makes, then in that case the counsellor is able to intervene and penetrate client's frame of mind. Interfering is encroaching. Interfering, is 'Ekantavada' while, intervening is Anekantavada. 33 12. Self-Development and Social Adjustment Anekantavada assist indirectly in self-development in following manner: 1. It facilitates to overcome pride consciousness or egoistic attitude. Pride isolates the self from team-building process. Man feels lonely. This isolation goes away when man comes in contact with Reality. 3. It facilitates self to gain new insight and thereby enhance and widen mental horizon as well as open-mindedness. 4. It facilitates self for introspection, and prevents self in indulging with mithyatva. Social Adjustment Anekanta vada helps in social adjustment in the following manner: 1. It inspires one for non-violence (Ahimsa). It prevents a person from discarding, condemning or hating the view of other people. It is a mental and psychological process of non-violence. 2. It facilitates appreciation power, which is a very rare quality. It teaches to respect opinions of others. 3. It facilitates empathy, compassion, and benevolence since it is all about understanding sentiments and feelings of other people. 4. It facilitates conflict resolution since it is an art of synthesis of various different and opposite viewpoints. 5. It facilitates democratic attitude in clearing conflicts with rival parties. It is an art of transbuilding, which helps to settle conflicting issues in a friendly way. It also indirectly facilitates understanding at personal level as well as social level. 13. Conflict Resolution A man who can maintain tranquillity, in spite of all problems and miseries of life, is a prudent one. In spiritual term, prudent and wise behaviour is called enlightened approach. Miseries and problems of life

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34 Multi-dimensional Application of Anekantavada should be tackled with enlightened approach. The major problems of life are [1] economical poverty, [2] unhealthy physical body, [3] social adjustment. These problems result into negative psychological aftermath or consequences. It is not tranquillity. It may be stress depression or madness. Social adjustments, in comparison with economical and physical problems, have greater and far-reaching consequences on psychological health. Man has not learned "How to remain comfortable", when man comes in contact with other people. Reaction between self and others result into mall-adjustment. These reactions might be both [1] irrationally emotional & sentimental [2] logical and rational. Emotional problems are studied in a particular branch of modern sciences, viz. Psychotherapies. But study of illogical or traditional behaviour was studied well by spiritual science in ancient times. Problems of social adjustment arise because self and others behave differently and contrary to one another. There is a conflict of opinions. If these conflicts are not tackled properly or managed effectively, the aftermath will be depression, infirmity complex or superiority complex. Inequality of psychological level between two persons and conflict will result. The whole atmosphere will be tense and unhealthy. Conflict is a win-lose position. Everybody wants to win by suppressing, ignoring and condemning others. This is the situation generated by Ahamor egoistic attitude i. e. "I am right you are wrong". In conflict, person has not learned why he behaves differently from others. Before the process of conflict resolution is adopted, it is necessary to diagnose conflicts and to study the causes of conflict. Why conflict arises? Why people behave differently? In conflict, each person thinks that truth is one and absolute and only he knows the whole truth. It is fight for mastering over others. Who is right and who is wrong? When approach is in absolute judgement favouring one and discarding others, the conflict will continue. Conflict continues because reality cannot be viewed in an absolute way, in favour of one and disfavour of others. It is not a right approach to decide "Who is absolutely right or

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Multi-dimentional Reflections on Anekantavada 35 wrong". In difference of opinions, the appropriate approach is to know how far one is right. Each one is right from his point of view. Therefore, there is conflict. Right approach is to know "In which way each one is right". Enlightened approach is to examine each viewpoint from different specific aspects that each viewpoint is focusing. Conflict resolution basically is search for causes. Why each one thinks differently? It is because, the perception of each person is not only focusing different aspects; it is also differing motives behind perception guided by individual selfishness. Therefore, they are relative terms. Statements focus different aspect as well as different motives. There is conflict as long one is trying to be one-sided or partial in approach. When viewpoints of both sides are not understood, adjustment is not possible. Only when one party is able to understand viewpoints of others, adjustment is possible. It is possible only when one is open to considerate others viewpoints. Anekantavadais an analytical tool, which examines the different and conflicting opinions in objective ways. How far and in which way each opinion is valid? It is win-win approach and not win-lose approach. li tries to understand other parties impartially, impassionately and objectively. It attempts to make social harmony and personal adjustment. On one side, at personal level, it tries to avert egoistic attitude i.e. Aham i.e. "I am not only right" and on the other side dealing with Ahimsa, it cares that other's opinion should not be condemned or disregarded. It teaches us to respect both contrary and conflicting opinions, and try to solve conflicts through a democratic process. Anekanta vada is a basic tool for conflict resolution, having win-win approach by examining reality from relative terms, and leads to social harmony and adjustment. It leads to co-existence of different personalities with respect. It is enlightened and matured approach to problems of life and social conflicts. 14. Art of Discrimination of righteousness and unrighteousness Knowledge is a process of identification of true nature of realities. It discriminates the false from true, righteousness from unrighteousness and good from bad. Jnana and Darsana are therefore, in a particular respect, art of discrimination (vibhedaka). Jainism, in itself is a

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36 Multi-dimensional Application of Anekantavada philosophy of Bhedabheda as it establishes unity in diversity. Anekantic approach tries first to understand the attributes of an object inherent individually and then assimilates the different views. It makes study of not only similarities and common features of objects but also comprehends the dissimilarities and uncommon features of the objects in comparison with other objects. In other way it collects the data and information about nature and function of objects and identifies them accurately, precisely and minutely. If the object is viewed from only one particular angle it is Ardhasatya. The Purmasatya or perfect knowledge can be had only when all the aspects of objects are studied. This art of discrimination needs to be totally scientific and objective. Any mental block or psychological incapacity, which prevents new insight into discrimination, will sabotise the sole purpose. It lacks all types of hyper-sensitiveness and emotionalism in any name. The sole aim is to discriminate reality without internal or external build up influence. There is no mindset, it is totally open attitude. There is no motive attached while discriminating. Jnana and Darsana are the basic tools behind this scientific approach. Darsana is an intuition about object where the first hand information is collected without going further in minute discrimination. Inana is expert to any super specification position where minute, precise and accurate discrimination of real attributes of the object are made. This power of the self, is some times obscured through Darsana varaniya and Jnana varaniya Karina, which become unobscured after a series of austerities by treading on the path of five great vows - Satya ( truthfulness), Ahimsa (non-violence), Asteya(nonstealing), Aparigraha(non-possession) and Brahmacarya(celibacy).Thus Anekanta vada is technique to sharpen discrimination power. This discriminative power is fundamental pre-requisitives for spiritual development and achievement of supreme state of peace and bliss. Dissection Model In dissectiori model the object is dissected into very broad groups or sections. The exact section is further divided or dissected into small groups or classes. Thus the process continues to make sub-divisions. The process will reach a point, when further division is not possible and the final unit is discovered. The process of Bheda will continue till

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Multi-dimentional Reflections on Anekantavada 37 Abheda position arrives. The process of division will come to an end. Illustrations: If we take study of non-living substance or Jada, its division and sub-division will start till it reaches to Parmanu, a particle of atom, which cannot be further divided. Thus here discrimination is made from general grouping till it reaches the specific unit or name. Exception Model In this model the universal law is proposed which will be applicable universally to all objects and concepts. Then the possibility of exception in that universal laws, will be explored. There are certain exceptions where application of universal law is not possible. Illustration: Killing is a crime but killing in self-defence may not be totally punishable. Similarly, killing in war is permissible, but killing the criminals may be punishable in the eyes of constitution. Alternative Model In this model first, a proposition is made about an object or a concept. The mind starts to find out various alternatives; to propose various possibilities and probabilities. Evens absent alternatives are also collected. When the list of alternative proposals is completed, inquiry is over. Thereafter the judgement or decision process begins. Illustration: Judge decides the person to be a criminal when there is no other doubt left out. It can be looked in this way-the initial proposal is Darsana. The complete list of alternative proposals is Jizana. Nothing is put to application till the inquiry is completed. There is no hasty decision. The process of Caritra begins when Jnana is achieved. Anekantavada Model In this model, first, an Ekanta statement is made. As per nature of Ekanta, this statement will definitely cover only one aspect of the object. Then different persons are asked to make their statements about that object. Each person due to having different motives to view the object will have different interpretations or viewpoints. Each viewpoint will be quite opposite to other viewpoints. Then each viewpoint is studied

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38 Multi-dimensional Application of Anekantavada from their respective dimensions and angles. When survey of all options is completed, then there lies Anekantavada. An Ekanta statement may be result of biased, prejudiced and one-sided study because it is done under the impact of passions while an Anekanta statement is result of unbiased and objective as well as scientific study. Contemplation model At first, a model Sadhaka goes to a solitary place and selecting one topic he contemplates. While contemplating he finds out various similar and dissimilar things related to the topic and synthesises both similarities and dissimilarities and their respective colours and shades. Till all interpretations are over and all possible meanings are discovered, contemplation will continue. Explicit meaning and implicit meaning are searched. When all terminology referring to the topic are over, contemplation comes to an end. There is nothing further to state. Jaina scriptures define four kinds of contemplation- Arta, Raudra, Dharma and Sukla. The stage of Sukla dhyana is ultimate where there is no activity, where there is no option. Parliamentary and Democratic Model At first, the law to be enacted is drafted and placed to the parliament for debates by all opposite parties. Thereafter voting is taken and law is made. The management follows a very democratic way. No policy is enacted till all executives agree. Not a single executive is ignored and no majority voting is permitted. Debate goes on till everybody gives consent. It is total synthesis and harmony. Judicial Model Both the accused and the prosecutor along with the witness are heard, with their conflicting arguments. Evidence and witness are also examined. In addition the opinion of the Jury is also considered. When all due process of taking all conflicting views in consideration is completed, the judgement is delivered. Partiality truth, biased, favoured and prejudiced act is not permitted to influence the process of justice. The discrimination power to weigh both sides of arguments needs to be very much powerful. Conclusion Before peaceful decision arrives, introspection and churning

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Multi-dimentional Reflections on Anekantavada 39 are essential to find out valuable substance. The discriminative power is the only safeguard for lite quality. Tranquillity and blissful state are not possible to achieve without contemplation. Discovery is made by making many trials and experiments. New insight is not possible without discriminative power. Change and transformation in life is possible only when new insight develops through discriminative power. 15. Art of Contemplation Tatt vartha-bodha or Rational Thinking What is the meaning of 'Tattvartha'? Tattva means object, element or concept. Sometimes it is described as ethical categories also. All elements or objects exist in the universe, and therefore, Tattvarthameans study of the universe. Similarly, as all objects belong to the nature, thus Tattvartha is study of the law of nature. Tattvartha is also interpretation of objects or concepts. Tattvartha is inquiry into what an object or a concept consists of? It means study of specification, properties, qualities, virtues of object. These qualities or features are termed as "Guna'. Tati vartha, in this sense means inquiries and analysis of Guna or quality of object or reality. Hence, Tattvartha means study of inherent behaviour pattern of object or reality. To know the real nature of Reality or Tattvartha in true sense, Right Knowledge (Samyak-jnana) is necessary. Knowledge in its simple form may not be effective. To make knowledge effective, it needs to be converted into skill. It means application or implementation of what has been learnt. It is art of operating, executing or managing. Education or knowledge without skill of management is not result-oriented. Management, therefore, means technique or know-how to put knowledge into use. It is practical and pragmatic approach of knowledge. This process of application, execution and management of life-style or behaviour are termed as 'Caritra' Jnana, Darsana and Caritra are the fundamental and most important pillars of Jain Philosophy. In ancient period, knowledge was gathered mainly through thinking, imagining, speculating, inquiring and predicting without much verification of data or laboratory tests. In this sense, Tattvartha means study of philosophy or speculation.

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40 Multi-dimensional Application of Anekantavada Jainism later on emphasised knowledge as pragmatic and rational. Here knowledge is not mere scriptural knowledge or collected data of sense organs but it is based on experience or realisation. Mahavira what experienced, he departed it to his direct pupils (Ganadharas) which later on came to us in the form of Jain Philosophy. Tattvartha, in this sense is real knowledge of categories or elements totally based on rational thinking and scientific observation. But observation or viewpoint by different persons, about same object or concept, differs substantially. There are innumerable different, opposite and contradictory viewpoints or observations by different persons, about the same object or concept. Thus, there are numerous or view points about the same object. Here the question arises that if reality or the object is one and same, why the opinions and view-points are innumerable or Aneka? Anekantavada answers this question. Tattvartha, in this sense, is science of study of multi-dimensional viewpoints. Tattvartha, means comprehensive study of [1] self and notself, [2] technique of knowledge, [3] universe [4] bondage (liberation]. Self has inherent power of infinite knowledge, in finite intuition, infinite bliss and infinite power or competency to know. Such inherent power or competency is termed as potentiality or Atmasakti or Virya. Tattvartha, in this sense, is the study of Atmasakti. But we are unable to utilise such a immense potentiality of self. Therefore, man needs to develop self to actualise his potentiality fully. Tattvartha, in this sense, is science of self-actualisation. When self achieves level of self-actualisation then self is transformed into super-self or supreme-self or Paramatma. Difference between mundane self (Jivatma) and Supreme self (Paramatma) is of degree of actualisation of the anantasakti of the self. In case of mundane self-potentiality is very notionally utilised while in case of supreme-self, potentiality is fully actualised and utilised. Tattvartha, in this sense, is not only a study of self, but also a study of supreme-self or Paramatma. Tattvartha is a study of transformation process of self into supreme-self or Paramatma. Self-development or self-actualisation is a process, which is managed by self. Ends and means are the same. The question arises is why then self is not able to reach the highest level of potentiality or

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Multi-dinientional Reflections on Anekantavada Atmasakt? External reasons (karma) obstructs or sabotages the selfdevelopment process, but finally they are defeated by austerity and enlightened conduct. The major block or obstructions are within. It is a psychological block or limitation contributed by the mundane self. Jnanavaraniya Karma and Darsana varaniya Karma obstruct the Jnana and Darsana of the self. This is why there is a psychological block or limitation, which does not permit realistic insight or equanimity and Vitaragata (detachment). After this obstruction is removed the Atmasakti flourishes and the self gets it ultimate goal. Tattvartha, in this sense, is a scientific study of equanimity. Conclusion Insight into Reality is a primary requirement to change lifestyle towards enlightened approach to life. Anekantavada is a rational know-how technique to achieve enlightened approach and non-violence principle. Anekantavada can be applied to multi-dimensional ways and all walks of life. It is a pragmatic approach, which can be applied by common man's day-to-day life. It is the way of life. 16. Philosophical Wisdom Reality exists but reveals differently at different times in difficult situations, from different aspects and viewpoints to different people. Reality is one but perceptions are innumerable. What we call Reality is Multi-dimensional. There was one mirror that was reflecting a candle as one image. The same mirror was broken into 100 parts, and the same candle 'light' was then seen in 100 images in each different part. There is no end into gaining new insight on the same subject. It is an endless search. When you say "I know, in that case, you do not know many things or you know only one or few aspects of Multi-dimensional entity. When you are trying to find reality, you are not observing reality itself. What you are observing is the images caught in its particular viewpoint. Reality of object and statement of object are not the same thing. Reality can be experienced, statement about reality can be expressed

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Multi-dimensional Application of Anekantavada within a particular space, substance, time and form, so both are not the same. Our conscious is guided by experience but logic or reason guides our intelligence. Experience is vast but logic is limited to comprehend reality. Object possesses 1. Dravya (Substance) 2. Ksetra (Space) 3. Kala (Time) 4. Bhava (Essence) Existence may be defined in words mainly in the form of Asti It exists Nasti It does not exists Avaktavya It is indescribable Existence may have Probabilities Possibility 0 Approximation toward truth is better stand than ultimate truth. Look for state of supreme bliss, peace and happiness for living beings. Blind faith, superstitions lifeless ritual, narrow mindedness is self destructive. O Many connotations exist for the same term. o Wonder - another name of ignorance. o Ignorance is no defence. o Scientific approach is unbiased. o Search for true nature of self and non-self is spirituality. o Knowing object is knowing what it is and what it is not. Knowing means identifying object as distinct from all objects of the universe. Reality exists as it is but no human being can know reality from all its aspects. 0 Reality does not cease to exist because you do not see it. Insight is process of seeing thing, which was not previously seen due to mental block. O Block is within and not outside.

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Multi-dimentional Reflections on Anekantavada O Man knows but little than what he boasts. o Life does not change without conscious or unconscious choice. o Change springs from new insight. Insight is knowing same things differently. Insight comes, when someone else points out. What we have not pointed out previously. O Term exception proves that no law is absolute and no law is without exception. O Reality cannot be framed into rules. Yet man generalises. That is where man goes wrong. O Exceptions prove laws. If you do not have uniqueness in your view, how you can have your own individuality. o I am I, and you are You, You and I can become we, but I cannot become You and You cannot become I. Though 'We, are same human being but "You' and 'l' are different. No two men are alike in their viewpoints. 0 Things look similar, but they are never same. o What seems similar, by minute examination, they differ in many ways. Examine the subject from relative aspects: 1 In context with situation 2. In reference of time 3. With relative aspect 4. At different stages of our knowledge 5. With all possible alternatives 6. In comparison with other similar objects 0 Inherent disfunctionality is Aham. This disfunctionality does not permit new insight to develop. This block which prevents new insight to develop is called Ahar. Ahar is the block which makes self believe that whatever self has learned is right way, and reacts with resistance to any new sight. o I am OK and others are not OK, I am right and other view points are wrong. Aham restricts new information to realise.

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44 Multi-dimensional Application of Anekantavada Experience does not bring new knowledge or new learning or new insight. Only attitude of openness of Anekantavada can permit new insight to develop. When psychological block or self-destructive attitude or Ahamis eradicated, self gets liberated and reaches to level of permanent tranquillity and blissfulness. Tattvartha, in this sense, is the study of process of liberation or Moksa. Conclusion: I have analysed concept of Tattvartha from many dimensions. This is a model of contemplation on the method of Anekantavada. This exercise demonstrates how a concept can be perceived, interpreted and expressed realistically according to the theory of Anekantavada. In this illustration the concept of 'Tattvartha' is defined from psychological and self-development point of view rather than traditional point of view. This is the model of Anekantavada. 17. Connotation of Term Reality Many terms are used with reference to the Reality but all have different connotation. What exists is Reality. What is now and here is Existent. What can be proved is authenticity. To know the possibility of the object from practical point of view is Pragmatism. What is in confirmation with law is right. What is based on reason, is Rationality. What can be proved by experiment, is Scientific. What can be put to use, is Practicable. What is true for all times i.e. past, present, future, is Sasvata (eternal), Satya (Permanently True). What is true for particular situation or particular case, is Relativity. To believe as real what does not exist, is an illusion. What is based on preconceived notion, is a prejudice or biases. To observe things as they are, is objectivity. To observe things without favouring is impartiality. To observe things impassionately, is Anasakti.

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Multi-dimentional Reflections on Anekantavada 45 To identify object very distinctly and accurately, from all other objects in the universe, is discrimination. To accept things as they are, is Realism. To draw things that are aesthetically and beautifully the best is Romanticism. To accept only traditional views about any object is Dogmatism. To refuse to accept any opinion that is different from our belief is Fanaticism. To show readiness to accept new changes is open-mindedness. To accept what is not possible to do is a rationalistic approach. What is a common ritual without much meaning is traditional. To know the object as a whole is Pramana. What can be observed or thought of, is Tattva. To know an object partially is Naya, a viewpoint. What is universally functioning, is a law of nature. What is traditionally believed by the society, is man-made truth or culture. What has been inexperienced is realisation. To know the true nature of Reality is knowledge i.e. Jnana. Belief towards tattvas is Darsana What self knows directly, is Pratyaksa. What self knows indirectly, is Paroksa. What one believes to worth adaptable, is a value system. The opinion suggested by the inner conscience, is voice of consciousness. To believe in what does not exist, is mithyatva To know a generic as well as specific identity, is identification. To identify an object in comparison with all objects of the universe is discrimination Words reveal what others mean about objects differently, is expression. To know what was not known earlier is new insight. That which obscures the faculty of knowing is Jnanavaraniya Karma. To believe that only my opinion is true and nobody else is right is Ekanta. What separates us from what universally exists, is detachment Inner compulsion that attaches one to external objects that exist is Maya or Raga or attachment.

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46 Multi-dimensional Application of Anekantavada Inner compulsion that has a tendency of jealousy towards other is Dvesa. Conscience which makes one to accept objects as they are, Yathartha. What makes one's state of mind comfortable with objects as they are, is Equanimity. What makes one's state of mind uncomfortable with objects as they are, is Stress. To perceive as real what does not exist, is Fantasy. To contemplate on what exists, is Dhyana. What exists but does not reveal itself apparently, is Inexplicit. What exists but dormant, is Potential. What exists but is not expressed openly is indescribable. What exists but has not come into appearance, is Possibility. What exists but is wrongly conceived is misconceived. What exists but is not understood properly, is Misunderstood. To reveal as it is, what exists in mind is Authenticity. When a man means something about what exists and acts in another way for a selfish purpose, it is Diplomacy. Though a man believes in what exists but speaks something else about it, is liar. What exists but it is not fully understood, is Ardhasatya. Expression of reality by focusing its different aspects or Multidimensional characteristics is Syadvada. To accept the Multi-dimensional characteristics of the substance, is Anekantavada. Tendency to possess more and more of the things beyond the actual necessity is called Lobha. To get irritated for failing to get the desired things is called Krodha. To be free from all the karmic bondage is Moksa. To behave equally and to have respect for with all the creatures is called Samabhava. You have perverse attitude and to overlook the real nature of the thing is Mithyatva. True knowledge about the categories of truth (Tattva)is called Tattvartha. Reality is reality, whether you like it or not. It is not going to be changed because you perceive it differently, what needs to be changed is

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Multi-dimentional Reflections on Anekantavada your perception by gaining new insight. To gain maturity it is necessary to change you attitude of your likes and dislikes so as to confirm your perception with realty. Anekantavada is not only a doctrine but a way of living. Without understanding Anekantavada the true nature of multi-dimensional Reality cannot be comprehended.. Its application in different fields of human behaviour can develop a broader outlook and open-mindedness to resolve the mutual conflicts which ultimately leads us to world peace. 47 Navin Shah M.D. Navin Institutute of Self-development Ahmedabad

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Section II English Articles on Multi-dimensional Application of Anekantavada

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A Treatment of Nature of Reality: Anekantavada (Non-absolutism) Dr. Bhagchandra Jain Bhaskar SOO The need of the day Religion is basically a pivotal point for maintaining individual, national and international peace in the societies. It is supposed to observe the spiritual discipline and practices and establish inter-religious harmony, stice and co-operative movement. It contributes to wipe out vengeance, violence, encroachment, bigotry and masqueradity from the society and provides creative, co-operative and constructive solutions to the world's dilemmas. It is a paradox that while almost every religion stands for and preaches the universal brotherhood of man, religion has also been a constant source of conflict in history. The superpowers used to exploit the religious sentiments for their own advantages and floated the deleterious atmosphere in the communities. The history compels us to remark that the religion proved its self sometimes a sort of mania which had been responsible for escalating violence, feud, disdain, resentment and obstinate nature from time to time. Due to religious hallucination, gruesome circumstances and aggravated problems intruded in the societies and withered the spirit of religion. It became, therefore, an inevitable task and requisite maturity is needed for avoiding animosity and hanky-panky from the societies. It is to bring about the spirit of detente and co-operation which can generate a climate of mutual confidence, trust and shared interest to the betterment of human life. The cause of peace, human dignity and equality can be achieved by fair inter-religious relations, balanced dialogue

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A Treatment of Nature of Reality: Anekantavada based on healthy thinking and passionate call for international peace, security and disarmament. The continued differences among individuals, sects, societies and nations can be limited, reduced and de-merged in all respects through religious understanding. The religious harmony improves relations among nations on the basis of the principle of mutual respect, equal rights and self-determination of peoples. It creates cooperative atmosphere in finding a solution for international, social, economic, cultural and humanitarian problem and advancing respect for human rights and basic freedom. Jain logic for religious harmony: Indian philosophers have been quite active to pacify the religious controversies since a long. Jaina thinkers and logicians have been leader of the group and created religious harmony among the religious groups. Jainism, the most ancient branch of Sramana cult of India, is basically a religion of equality and equanimity, truth and non-violence. It stressed to pay due respect for other religions and requested to comprehend the others views. By introducing the theory of Anekantavada (nonabsolutism), Jainism has ameliorated the inter-religious relations and diminished multitudinous squabbles. Credit for the inspiration and initial support for the creation of new chapter to normalize the social relations and to achieve peace goes to Jaina Acaryas who advocated the theory of Anekantavada in all respects. In earlier days the logical discussions were very popular. They are of five kinds: 1. vada through which knowledge is gained about doctrines; 2. Jalpa which is only for gaining victory over the opponents; 3. Chala ( where the squabble analogue; 4. Jati (Self-confuting reply) and 5. Nigrahasthana (respondent's failure). These kinds are utilized to vanquish the opponent, and they are called Vitanda in Nyaya system. It was used to defend their own views by right or wrong means. Jainas never accepted these kinds of discussions and named the Vitanla as Vitandabhasa. Akalanka clearly says that a defendant should himself indicate the real defects in the established theory of a disputant and then set up his own theory. Thus he should consider each item from the point of view of truth and non-violence. Akalanka even rejected the view of Dharmakirti, the Buddhist philosopher where he recognises two

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50 Multi-dimensional Application of Anekantavada Nigrahasthanas, Asadhananga and Adesaobhavana for a vadi as well as prativadi.' This view of Jainas indicates that they are very particular to maintain religious harmony. The theory of Anekantavada The Universe is a composite of groups consisting of adverse pairs like knowledge and ignorance, pleasure and sorrow, life and death and so on. Life depends on such adverse groups. All the groups have their own interests, which creates clashes and conflicts in thinking among themselves. Religion is supposed to pacify these clashes through coexistence on socialistic pattern of society. The co-existence cannot be remained without relativity. The nature of reality: dynamic in character Reality possesses infinite characters which cannot be perceived or known at once by any ordinary man. Different people think about different aspects of the same reality and therefore their partial findings are contradictory to one another. Hence, they indulge in debates claiming that each of them was completely true. The Jaina philosophers thought over this conflict and tried to reveal the whole truth. They established the theory of Non-absolutistic standpoint (Anekantavada) with its two wings, Nayavada and Syadvada. Proper understanding of the co-existence of adverse groups through these principles rescues from conflicts. Mutual co-operation is the law of nature (Parasparopagrahojivanam)2. Things are visible and invisible as well. We stand by visible objects and accept them as they are sure but do not recognise their invisible characters. Until and unless one does not recognise both these characters as an object, he cannot reach to the truth and justice. None is absolutely similar or dissimilar, friend or enemy, good or bad, As a matter of fact, every entity hides in itself the innumerable possibilities. Coal can be converted into the state of diamond or coal is the first stage of diamond. This is the conception of Anekantavada. It should be remembered here that impossibility of becoming is very rare. Rational cannot be irrational and irrational cannot be rational. Besides. It can be converted into anything. Man becomes desperate as he does not understand the theory of relativity. He forgets that the modes are not imperishable. They are to be changed. Sorrow can be converted into

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A Treatment of Nature of Reality: Anekantavada pleasure. Absoluteness has no meaning in any field. Substance cannot be fully explained without the assistance of Anekantavada. Life itself cannot be properly understood without this philosophical notion. Pluralism and monotheism,existence and non-existence, eternality and non-eternality and so on go together. These characters of an entity can be comprehended with the help of real standpoint (Niscayanaya) and practical standpoint (Vyavaharanaya). The Jainas believe, unlike the Buddhist, that a substance is dynamic (parinami) in character. It means a thing is eternal from real standpoint and momentary from practical standpoint. Causal efficiency according to them, is possible neither in a thing which is of the stati nature (Kutasthanitya) nor in a thing which is incongruous with the doctrine of momentariness (Ksanikavada), but it is possible only in a thing which is permanent in-change. The controversial point in the philosophical systems is mainly related with the nature of reality. Some systems of thought accept only the Universal (Samanya) character of reality. Advaitavadins and the Sankhyas are the typical representatives of this view. Some other schools led by the Buddhists recognise only particular (visesa) character of reality. The third school of thought belongs to Nyaya-Vaisesikas, who treat Universal and particular as absolutely distinctive entities. According to Jainism, an entity has infinite characteristics which are divided into two categories, viz. universal and particular. Just as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. Thus each and every reality is universalized-cum-particularised along with substance with modes (dravyaparyayatmaka). Here Dravya represents the universal character and Paryaya represents the particular character of a thing. Thus in Jainism an entity is of a dual nature. For example, a Jar is made of gold which can be changed into several modes, while preserving gold as a permanent substance. They are mutually interdependent, identical and separate from each other. The nature of reality, according to this theory, is permanent-inchange. It possesses three common characters, viz. utpada (origination), vyaya( destruction) and dhrau vya (permanence through birth and decay)".

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52 Multi-dimensional Application of Anekantavada It also possesses the attributes (gunas) called anvayi, which co-exist with substance (dravya) and modifications (paryaya) called vyatireki which succeed each other. Productivity and destructivity constitute the dynamic aspect of an entity and permanence in its enduring factor. This view is a blended form of the completely static view held by the Vedantins and the completely dynamic view held by the Buddhists. Siddhasena says A person who refers exclusively to the general divorces is of its particulars; similarly, a person who talks of the particulars exclusively divorces them from their general The Vedanta philosophy submits the nature of treatment of reality with three standpoints, viz. parmarthika(ultimate), vyavaharika (empirical), and pratibhasika (apparent). The Buddhists assert the truth through two standpoints yiz, paramartha satya(ultimate) and sarvitisatya (conventional). The momentariness of the object (svaloksanata) is the first and its samanaya laksana which is imaginary is the second one. Vedanta rejected the modes as unreal while the Buddhists rejected the substance as imaginary by accepting the reality of the modes. On the other hand, the Jaina logicians, both the views are correct to certain extent. From Dravyarthika standpoint the modes become secondary and from Paryayarthika standpoint they become prominent. Thus the Anekantavada considers that both the views carry truth. Substance and their modes cannot abide without each other. Every reality is non-existent from the standpoint of dissimilar particulars that are absolutely different from the things. Even among things that are similar, a thing exists, from Vyanjanaparyaya point of view and does not exist from Arthaparyaya point of view. A thing exists definitely from standpoint of its own particular and does not exist definitely from standpoint of the particulars of other things. From Vyanjanaparyaya standpoint, a thing exists (Sadrsyapratyaya) and from arthaparyaya standpoint it does not exist. The intrinsic nature of a substance is the source of existence while the extrinsic nature of a substance is the source of non-existence. The Anekantavada pointed out that affirmation without negation and negation without affirmation is never possible. Anekantavada also provided the co-existence between permanent

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A Treatment of Nature of Reality: Anekantavada and impermanent, speakable and unspeakable and such other contradictory points. It is undoubtedly a means of right knowledge. Siddhasena explained deeply the all-embracing range of the doctrine of Anekantavada. It is exposed by Pt. Sukhalalji he says: As it is used as regards all other things, it is used sometimes with reference to itself and thus it makes its own position also quite clear. When it is used with reference to a certain thing, it looks at the thing from all possible sides and tries to harmonise all these sides and places them in their right place. It takes a man to the real nature of a thing. For instance, regarding Jada and cetana, some say that the two are identical or non-identical; some say that the two are eternal; some say that both of them are ephemeral; or some that they are one many. Now to harmonise all these views and to assign proper plans to each of the above views is the mission of Anekantavada. It creates a harmony among all the warring view and thus gives the right view of every thing. Thus it says that Jada and Cetana are identical from the standpoint of general and are different from the standpoint of particular. So also in the case of eternal and non-eternal, one and the many. Thus it creates a harmony between the opposing qualities of identity and difference by assigning a right place to each characteristic. Siddhasena in this connection clarified that even Anekantavada may sometimes become Ekanta if one-sided view of a thing comes to mind'. 53 The reality possesses three common characters, viz. utpada (origination), vyaya (destruction) and dhrau vya (permanence through birth and decay). It also possesses the attributes (gunas) called anvayi and which co-exist with substance (dra vya) and modification (paryaya) called vyatireki, which succeed each other. Bhedavada In this regard the discussion of the oneness or otherwise of a substance and its attributes is made in Indian philosophies. Siddhasena in his Sanmatitarka refuted them and established his own view on the basis of Anekantavada. The Vaisesikas believe that attributes or qualities of a substance are different from the substance and depend upon the substance because these attributes of colour, smell, touch, taste are comprehended by means of other than those of its attributes. For instance, a pillar and a jar are different from each other for both have got different

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54 Multi-dimensional Application of Anekantavada characteristics. This is the Bhedavada supported by Naiyayikas.8 Abhedavada The Sankhya philosophy upholds the view that substance and its quality are absolutely identical. The nature of reality is a plurality of the statically permanent (kutasthanitya) and the dynamically constant (parinamanitya). The cause and effects are not entirely identical, but different in certain respects. Its fundamental principal is: Satkaryavada, that affirms the pre-existence of the effect in the cause, is based on the non-distinction (abhedavada), which is considered to be different from the Arambhavadaof the Nyaya-Vaisesikas. Another example can be given in this respect. We have regard that a father, a son, a grandson, a nephew or a brother has different relation with one and the same person. For, a person who is a father to one cannot be a father to all. Asatkaryavada The Buddhist philosophy represents the view of difference. It asserts that everything is impermanent, soulless and a cause of pain. The conception of anatta or nairatmya established asatkaryavada. Reality is momentary and flexible since it transforms into modes in a moment. The imagination (kalpana) is the cause of the co-relation of modes which leads to casual efficiency (arthakriya). The Sunyavada, Ksanikavada etc. are co-related with this doctrine, Bhedabhedavada According to Jaina philosophy, the conception of identity-cumdifference is the solution of the problem. The conflicting views and heated arguments about the nature of reality confused the minds of the people to such a degree that it become essential to reconsider this burning philosophical question in a conciliary spirit. This important step was taken by the Jainas and the result was the theory of Anekantavada, which postulates a theory of manifold methods of analysis (Nayavada) and synthesis (Syadvada). Jaina literature mentions three different views with regard to the relation of guna and paryaya with a substance (dravya), viz. bheda vada, abhedavada and bhedabheda vada. The bhedavada was promulgated by Kundakunda, and supported by Umasvami, Samantabhadra and Pujyapada. The abhedavada is established by

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A Treatment of Nature of Reality: Anekantavada 55 Siddhasena Divakara and supported by Siddhasenagani, Haribhadra and Hemacandra. According to abhedavada, the gunas and paryayas are synonymous (tullattha) but the words are not interchangeable, for the word paryaya is propagated by Lord Mahavira, but he has not used the word Gunastika. The third view bhedabheda vada held by Akalanka has been accepted by all his commentators and followers such as Prabhacandra, Vadirajasuri and Anantavirya. This view appears in a more developed and harmonised form and clarified further the relation between guna and paryaya. Rudiments of Anekantavada The rudiments of Anekantavada are found in early Jaina and Buddhist literature. This view is adopted by practically all the logicians to certain extent. It is used by Naiyayikas. Vaisesikas, Sankhyas and Buddhists as well. Even the word Anekantaor Anekansa is found in the philosophies of Naiyayikas and Buddhists. Sankaracarya has also used the Paramarthika and Vyavaharika satyas to understand the nature of reality. The Vibhajjavada and Madhyama Pratipada of Buddhists also follow the san e same path. The main difference between Jaina and non-Jaina logicians in this regard that Jainism accepts all statements to possess some relative (anaikantika) truth, while non-Jaina logicians do not accept that all non-categorical statements can be true or false from one standpoint or another. Anekantavadaconceives of the possibility of knowing reality from one or more standpoints. Samantabhadra tries to explain the conception of Anekantavada by giving an example. He says, the triple characters abide with a substance at one and the same time. They are not mutually independent. Utpada can never exist without vyaya and dhrau vya. The other two characters too are mutually dependent. If a jar made of gold is turned into a crown it will please a man who has an attachment to the crown, but it will displease a man who dislikes the crown, while the third man is natural about the crown but is interested in the gold, will have no objection to it at all. Here origination, destruction and permanence abide in one reality. Thus each and every reality is universalised-cum-particularised (Samanya-visesalmaka) along with substance with modes (dravyaparyayatmaka). Here dravya represents the universal character .

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56 Multi-dimensional Application of Anekantavada and paryaya represents the particular character of a thing. While Samanyavisesatmaka adjective indicates the character of reality, the dravyaparyayatmaka adjective shows its dynamic nature. Thus in Jainism an entity is of a dual nature. Nature of Reality The nature of an entity is also a controversial point among the philosophers. For instance, the Naiyayikas, the extreme realists, think that relation is a real entity. According to them, it connects the two entities into a relational unity through conjuctive relation (samanya sambandha). Conjunction is a subject of quite separate, while the other relates with inseparable realities. Samavaya is said to be eternal, one and all-pervasive (sarva vyapaka).10 The Vedantins and the Buddhists, the idealists, are against the view of the Naiyayikas. The Buddhist assert the subjective view of relations. A relation, according to Dharmakirti, is a conceptual fiction (sambandhahkalpanakrtah) like universal, and hence it is unreal. He also rejects the two possible ways of entertaining a relation in universal. They are dependence (paratantrya sambandha) and interpenetrations (rupaslesa sambandha)" On the other hand, the Jainas, on the basis of non-absolute standpoint, try to remove the extreme externalism of the Naiyayikas and the extreme illusionism or idealism of Buddhism and Advaitism. They maintain that a relation is a deliverance of the direct and objective experience. Relations not merely an inferable but also an undoubtedly perceptual fact. Without recognising relation, no object can be concrete and useful and atoms would be existing unconnected.12 As regards the rejection of the possible ways of relation, the Jainas say that they should not be rejected. For, paratantrya-sambandha is not more dependence, as the Buddhists ascribe, but it unifies the relata. Rupaslesa is also untenable for purpose. The two points are here to be noted; the first is that according to Jainism, the relata never lose their individuality. They make internal changes having consistent internal relation with the external changes happening to them. In adopting this attitude the Jainas avoid the two extremes of the Naiyayikas and externalism and the Vedantins' internalism. Another point is that the

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A Treatment of Nature of Reality: Anekantavada Jainas consider relation to be a combination of the relata in it as something unique or sui generis (jatyantara). It is a character or trait in which the natures of relata have not totally disappeared but converted into a new form. For instance, nara-simha is a combination of the units or nara (man) amd simha (lion). They are neither absolutely independent nor absolutely dependent, but are identity-in-difference. Hence the Jainas are of the view that relation is the structure of reality which is identityin-difference.! Nayavada Nayavada or the theory of partial truth is an integral part of the conception of Anekantavada, which is essential to conceive the sole nature of reality. It provides the scope for the acceptance of different viewpoints on the basis that each reveals a partial truth about an object. It is, as an matter of fact, a way of'approach and observation which is an imperative necessity to understand of one's different interests and inclinations in different lights. We come across the conflicting views and diverse interests. There may be truth in each of them and therefore requires their proper value and impartial estimation. Naya investigates analytically a particular standpoint of the problem in all respects in the context of the entire reality." But if the problem is treated as the complete truth, it is not Naya, but Durnaya or Nayabhasa or Kunaya. For instance, "it is" Naya, and "it is and is only' is Durnaya, while "it is relatively (syat) "is an example of Syadvada. Pramana is the source of Naya. The Nayas are the divisions of Pramanas. Naya reveals the entity partially (vikaladesi) while the Pramana explains it fully (sakaladesi). In other words the Naya is a partial view while the Pramana is a comprehensive view. Naya is of stwo kinds, viz. Dravyarthika and Paryayarthika. The former refers to the general attributes of a substance, and the latter to the constantly changing conditions or modes of substance. Both the substance and the mode are ascertained by Pramana. Nayas can be as many as there are ways of speaking about a thing. This infinite number of nayas has been reduced to seven, viz. Naigama, Sangraha, Vyavahara, Rjusutra, sabda, Samabhirudha and Evambhuta.

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58 Multi-dimensional Application of Anekantavada 1. Naigama Naya (Figurative standpoint) That which knows both substratum (dharmi) and its qualities primarily and secondarily is Naigamanaya. For instance, the soul has specific attribute of consciousness which is absolutely non-existent in a non-soul. Its pleasure, pain, happiness, etc. are attributes that occur in succession. Dravya is samanya and paryaya is visesa. An attribute and its substratum are neither absolutely different nor absolutely identical.17 Naigama has also a meaning of inclination (sankalpa). It also takes into account the purpose or intention of something which is not accomplished. For instance, a person who is engaged in fetching fuel, water etc., he is asked by another what he does. The former replies that he cooks food. But he is not actually cooking food. That which asserts absolutely difference between substratum and its modes is Naigamabhasa. Nyaya-vaisesika and Sankhya philosophies, the bhedavadis are included into Naigamabhasa. 2. Sangraha Naya (Synthetic approach): Sangraha Naya is that which comprehends several different modes under one common head through thier belonging to the same class. 18 For instance, Sat (existence) indicates all the substances. Human class is one from humanity standpoint. Purusadvita vada, Jnanadvaita vada, Sabdadvaitavada etc. are Sangrahanayabhasis. 3. Vyavahara Naya (Analytic approach): The division of reality or objects comprehended by the synthetic viewpoint in accordance with the rule is the analytic standpoint.' The rule is that the analysis or division into subclasses proceeds in the order of succession. For instance, the Vyavaharanaya directs six types of soul. This standpoint operates up to the limit beyond which there can be no further division into subclasses. This is bhedavadi naya. Vijnanavada of Yogacaras and Sunyavada of Madhyamikas come under the Vyavaharanayabhasa. This Naya makes further division of the object comprehended by Sangrahanaya. While the Naigamanaya reveals its characteristics from predominantly and secondarily standpoints. 4. Rjusutranaya (Straight viewpoint) That, which takes into account the straight (present) condition, is the straight viewpoint. It confines to the present moment. This

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A Treatment of Nature of Reality: Anekantavada viewpoint leaves out the things of the past and the future and comprehends the objects that remain in the present as no practical purpose can be served by things past and things unborn. The Paryayarthikanaya starts from this Naya. It does not care for convention. The Ksanabhargavada of Sautantrikas comes under the rjusutranayabhasa.20 5. Sabdanaya (Verbal standpoint) 59 The verbal viewpoint is intent on removing the anomalies or irregularities with regard to gender, number, case etc. For instance. Indra, Sakra, Purandara etc. are synonymous even with different modes.21 6. Samabhirudhanaya (conventional standpoint) As it consists of forsaking several meanings, it is called Samabhirudha. According to this, the synonymous words give up the several meanings and become current in one important sense. For instance, the word 'gau' is used in several senses, such as speech, earth, etc. Still by convention it has come to denote the cow. Every change of word must be accompanied by a change of meaning. Thus it abandons several meanings. Accordingly, Gau must have different meanings. 7. Evambhutanaya (Specific Standpoint) That which determines or ascertains an object as it is in its present state or mode is called Evambhutanaya. According to this standpoint, a word should be used to denote an object, only when it is in the state which the word connotes. Only when it goes it is cow. The seven standpoint are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. The first four nayas are Sabdanayas and the rest are the Arthanayas, for thoughts and words are the only means by which the mind can approach reality. These seven nayas have been also divided into two categories, Dravyarthikanaya or Samanya and Paryayarthika or Visesa. The first three nayas are connected with the former division and the rest with the latter. In the scriptural language these are named as the Niscayanaya (real standpoint) and the Vyavaharanaya (practical standpoint). Siddhasena and Akalanka mentioned the Dravyastika and Paryayastika in place of Dravyarthika and Paryayarthika. According to Agamika tradition there were seven Nayas in which all the philosophical doctrines of the time were included. Siddhasena

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60 Multi-dimensional Application of Anekantavada reduced the number to six and did not consider the Naigamanaya as an independent Naya. It is included into Sarigrahanaya. His another contribution that while according to ancient tradition the range of the view of Dravyastika naya was up to Rjusutranaya, he limited its range up to Vyavaharanaya. The first considers the identity (abheda) of things while the latter at the differences of things (bhedavada). From Rjusutra to Evarbhutanaya are the Paryayastika naya which looks at the particular characteristics of a things. Siddhasena explains the limit of the nayas. He says that every naya is justified in defending its own view in its limited aspect. As long as it is conscious of the limitation of its own view, it is right. If it transgresses its limit and tries to refute the rival view, it is faulty. It is because of this that an Anekantavada tries to synthesise them all and never upholds particular views as true or runs down other views as wrong. As we have seen, every object has two aspects, unity and difference. On the unity or universal character we find infinite superimpose differences due to time and space. If these differences can be expressed in words and brought into the domain of practical use they are called "Vyanjana Paryaya". If no further division can be made, it is called Arthaparyaya. For instance, the life, an universal character can be divided into human life, man, boy etc. The similar division by the word Purusa can be admitted and comprehended. This is called Vyanjana Paryaya. And in this division, the ultimate division such as those of boyhood, youth and others or even more minute divisions that admit no further divisions are called Arthaparyaya. All these Nayas are right in their own respective spheres. If it transgresses its limit and tries to refute the rival view, it is wrong. As a matter of fact, Anekantavaditries to synthesise all the views even though they seem contradictory.23 Syadvada (Relativism) We have observed in our discussion on Nayavadathat the Nayas analyse the reality while Syadvada synthesizes it into a complete viewpoint. The later investigates the various standpoints of the truth made possible by Naya and integrates them into a constant and comprehensive

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A Treatment of Nature of Reality: Anekantavada 61 VISUOIICallVallIIIII Jat synthesis. The prefix "syat" in the Syadvada represents the existence of these characters which, though not perceived at the moment, are present in reality. The word "syat" is an indeclinable and stands for multiplicity or multiple character (anekanta).24 It reveals certainly regarding any problem and not merely the possibility or probability. It is unique contribution of Jainism to Indian Philosophy. There is a word kathancit in Sanskrit literature which is used as a substitute for syat by Jainas as well as Non-Jaina philosophers. In English it should be translated with the word "Relatively". Syadvada is connected with relative expression about the nature of reality. It makes an effort to respect other doctrines by warning us against allowing the use of "eva" or only to proceed beyond its prescribed limits and penetrates the truth patiently and nonviolently. It is an humble attitude of tolerance and justice and to pay respect for other's views.26 Ther ive and affirmative characteristics. It is not omnigenius and therefore, it is determined in Jainism by referring to the dravya (Matter), ksetra (place), kala (time) and bhava (state)). This is the positive affirmative factor. The negative factor is that or referring to the negative counterpoint or a particular object or ghatavada (jarness) in cloth and vice-verse. This negative factor constitutes the full-fledged nature of the jar as the positive one?? Rudiments of Syadyada The rudiments of the Syadvada conception are found in Vedic and Buddhist literature. It appears to have originally belonged to the Jains, if we accept Jainism as pre-Vedic religion, and all the subsequt thinkers adopted it as a common approach to the nature of reality. That is the reason why various forms of Syadvada are found in the different philosophical schools. The Rgveda which is supposed to be of the earliest period preserves the rudiments of this doctrine in the Nasadiya Sukta. The Upanisads assert that being, non-being, and their inexpressibility about the nature exist in the thinking of the people. Thus the conception of Syadvada found in Vedic literature commences from polytheism and goes on to monotheism and is later replaced by monism. This indicates that the theory was not rigid. The later developed Vedic philosophical systems were also influenced by this idea and they conceived the problems

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Multi-dimensional Application of Anekantavada from different standpoints with the exception of complete relativism. The Syadvada conception is found in a more developed form in Buddhist literature. The Brahmajalasutra refers to sixty-two wrong-views (micchaditthis)of which four belongs to the sceptics. They are known as Amaravikkhepika (who being questioned resort to verbal jugglery and eel wriggling) on four grounds28. The commentary on the Dighanikaya presents its two alternative explanations. According of first, Amaravikkhepikas are these who are confused by their endless beliet's and words. The second explanation gives meaning that like a fish named amara, the theory of Amaravikkhepika runs hither and thither without arriving at a definite conclusion 29. It is led by Sanjaya Belathiputta whose four fold scheme is before us for consideration. His four preposition of the theory can be compared whit the first four predications of the Syadvada theory of Jainas. Makkhali Gosala, the founder of the Ajivaka sect and on earlier companion of Nigantha Nataputta Mahavira has contributed to the development of Syadvada conception. He considered problems through the three-fold standpoints, called Trairasis, a short version of Saptabhangro In the Dighanikaya the Buddha is reported to have said that he had taught and laid down his doctrines with categorical (ekansika) and non-categorical (anekansika) assertions. Here the term "ekarsika" and "anekansika"are very similar to Ekantavada and Anekanta vada. He also adopted the four-fold scheme to answer the logical questions of that time as: i atthi, ii) natthi, III atthi ca natthi ca and iv) n,eva atthi na ca natthi. This is called Catuskoti formula. The early Pali canon considers Anekantavada a combination of both, Ucchedavada and sasvatavada. We know that Jain philosophy considers problems neither by absolute eternalism for absolute nihilism, But eternalism-cum-nihilism. This was of course a confusion regarding the conception of Anekantavada. Some more references are also found in Pali literature to the conception. The statements of Saccaka", Citta Gahapati and Dighanakha Paribbajaka), the following of Nigantha Nataputta leave the impression that the first four predications of Syadvada conception of Jainism was in practice at that time. The word 'Siya'(syat)

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A Treatment of Nature of Reality: Anekantavada 63 is also used by the Buddha which indicates the definite standpoint towards the problem The Theory of Seven-fold Predication These references to Syadvada indicate that the Nigantha Nataputta used to have two predications in his deliverations, viz (i) atthi and ii) natthi, (iii) asti-nasti and iv) avaktavya were also used by him. The Bhagavatisutra also support the view. If we accept the reading "sattadassi" in a gatha of the Theragatha, even the practice of the seven predication becomes a fact 18. Saptabhangi of the theory of seven fold predication is a method of cognition to apprehend the correct nature of reality through a sevenfold relative dialectic method. It is treated as complementary to the Syadvada doctrine. Akalanka thinks of it as a way which considers the modes of a thing in positive (Vidhimukhena) and negative (Nisedhamukhena) manner without incompatibility in a certain context. The sevenfold predications are as follows 9. 1. Syadasti or relatively it is. 2. Syannasti or relatively it is not. 3. Syadasti nasti or relatively it is and is not. 4. Syadavakta vya or relatively it is inexpressible. 5. Syadastyavaktavyaor relatively it is and is inexpressible. 6. Syadastyavakta vya or relatively it is not and is. 7. Syadastya vaktavya or relatively it is, is not and is inexpressible. Here the radical modes of predication are only three in number viz. Syadasti, Syannasti and Syadasti-nasti, which construct other predications by combining themselves. The first two modes represent the affirmative or being (astitva)and the negative or non-being (nastitva) characters of an entity40. The third is combination of both being and non-being. The fourth is inexpressible in its predicate. The remaining three modes are the combined forms of the first, second and the third. The first two and the fourth predications are consequently the assertions of simple judgements. According to the mathematical formula, the three fundamental predications make seven modes and not more than that.

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64 Multi-dimensional Application of Anekantavada Secondly, there are only seven types of objects where one can express doubts-astitva, nastitva etc. Therefore the predications are also seven. The first mode represents the existence of the jar (ghata) and the non-existence of cloth (pata) in the jar. The second predication shows the negative aspect of jar that it does not exist as clothe or anything else. There is no contradiction here, since the predication asserts the relative and determinate abstraction. The third mode offers a successive presentation (kramarpana) of negative and positive aspects of an entity, While the fourth one offers a simultaneous presentation (Saharpana) of the two concepts. According to Jaina conception, One word represents one meaning. The relation between a word and its meaning is described by Jainas as Vacyavacakaniyama. The characters of being and non-being in the jar cannot be expressed at once (yugpat). Therefore this predication is designated as inexpressible (avaktavya). The remaining are the combined modes derived form bringing together the first, second and the third with the fourth one, which express the complex judgements. Each of these modes contains one alternative truth while altogether contain the complete truth. Observing the importance of this method Padmarajiah says, " The whole method, therefore, may be said to be one which helps a patient inquiring mind in its adventure of mapping out the winding paths running into the faintly known or unknown regions of reality and bringing them within the bounds of human knowledge.11 Miyamoto observes that the seven-fold scheme of the Jainas is equivalent to the four-fold scheme of Buddhists. But this observation in not perfectly right, since the Jainas pondered over the problems more profoundly than the Buddhists. It would be more appropriate if we think of the first four propositions of the Buddhists. But there are differences between the Jaina and the Buddhist schemes. According to the Jaina scheme, all the seven propositions could be true form Relative standpoints, While in the Buddhist scheme only one proposition could be true. The oppositions are not considered logical alternatives in Jainism as considered in Buddhism. It is more probable that the Buddha's Catuskoti formula has been influenced by the four-fold formula of Sanjaya, although there are also traces of the influence of the seven-fold formula of the Jainas. Such formulas, it must be remembered, were

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A Treatment of Nature of Reality: Anekantavada commonly accepted at the time by teachers with different attitude. We have two traditions regarding the third and the fourth one. Kundakunda only refers to the number seven. In the Pravacanasara (2.23) he places the A vakta vya at the third and then Astinasti at the fourth. But in the Pancastikaya (Gatha 14) he changed the order. Akalanka also followed the same practice. In the Tattvartha vartika, he referred to the both orders (p.p.. 353;33) Likewise, the first tradition can be seen in the Tattvarthadhigamabhasya (5.31), Visesavasyakabhasya (Gatha,2232), Sanmatitarka (3.36) etc. and the second tradition is found in the Aptamimansa (karika 14), Tattvarthasloka vartika (p.128), Prameyakamalamartanda (p. 682) Pramananayatattvalokalankara (4.1718), Syadvadamanjari (p-189), Saptabhangitarangini (p.2) and Nayopadesa (p. 12) the second tradition appears to the more popular in the logical field. 65 Svami Samantabhadra clarifies his position placing the A vaktavya on the third that Syadasti, Syannasti and Syada vaktavya are the original Bhangas; Syadasti-nasti, Syadasti -avaktavya and Syannastiavakta vya are the bhangas combined into two end the Syadasti nasti avaktavya is a group of three bhangas. Therefore in his opininon the avaktavya should bo placed as third12 Here one point should be cleared. The difference between the Buddha's and Mahavira's standpoints is that according to the former's conception the non-categorical assertions are not true or false, from same stand point or another, unless we analyse them; while the latter upholds the view that all the statements are relatively (syat) correct i.e. they contain some aspect of the truth. The theory or A vyakata does not consist of any such quality, though the Buddha is also to be a "vibhajjavadi" like Mahavira. Pointing out the peculiarty of the Syadavaktavyata, Professor K.C. Bhattacharya says "The given indefinite-the "unspeakable" or avaktavya as it has been called as distinct form the definite existent, presents something other than " Consecutive togetherness"; It implies Saharpana or co-presentation, which amounts to non-Distinction or indeterminate distinction of being and negation. It is objective as given; it cannot be said to be not a particular position not to be non-existent. At the same time it is not the definite distinction of

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66 Multi-dimensional Application of Anekantavada position and existence; it represents a category by itself. The common sense principle implied in its recognition is that what is given cannot be rejected simply because it is not expressible by a single positive concept. A truth has to be admitted if it cannot be get rid of even it is not understood" Pramana Saptabhangi and Naya-Saptabhangi The source of knowledge are the Pramana and Naya. Pujyapada described that pramana and naya are possessed of characteristics and divisions. Pramana is of two types, namely for oneself and for others (Svartha and Parartha). All kinds of knowledge except scriptural constitute Pramana for oneself. But scriptural knowledge is oftwo kinds, Namely for oneself and for others. The nayas are the divisions of Pramana for others. The nayas are the divisions of Pramanas. The Pramana is a comprehensive view of reality and the naya is only a partial view of it.** Therefore it is described as Pramanavakya and Nayavakya. In other words Pramanais a synthetical, while naya represents every point of a speaker and hence it reveals partial truth. Siddhasena rightly states that nayavadas are as there are types of (Javaiya vayanavaha tavaiya ceva honti nayavaya"). Therefore the Parisuddhanaya or sunaya does not refute the rival's point but keeps room for other 's views. On the other hand, the Parisuddhanaya of durnaya comes to conflict with other's speculations. The Nayavada as a matter of fact, supports the whole truth which is Anekantatmaka and Sapeksatmaka. Samantabhadra46 and Akalanka explained further the Pramansaptabhangi and Nayasaptabhangi. Akalanka says that a word can express only one characteristic at a time, and a number of characteristics can be expressed only consecutively (kramena) by a number of words. The simultaneous (yaugpadyena) expression of all the characteristics of a reality is beyond the capacity of language. Therefore the Jaina logicians tried to salve the problem by a device with the non-absolutistic standpoint. From the Dravyarthika (substance) standpoint a word expresses the characteristic of a reality in its aspect of identity (abhedavivaksaya) and from Paryayarthika standpoint it expresses a characteristic in its aspect of difference (bhedavivaksaya)*7 ,

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A Treatinent of Nature of Reality: Anekantavada 67 The use of the word 'Eva': During the discussion of Syadvada the Jaina logicians use the word "eva" with the word "syat" Which prevents the affirmation or negation of the one or other characteristics of an entity. It is of three types, vizi) Ayogavyavacchedaka which applies with the adjective, such as sambhuh pandu eva. II) Anyayogavyavacchedaka which applies with the subject, such as Partha eva dhanurdharah, and iii) Atyantayogavyavacchedaka bodhaka which applies with the verb, such as nilam sarojam astyeva. The use of eva in the Saptabharigi is ayogavyavacchedaka. It refutes the theories of Ksanabhangavada, Sunyavada, Vijnanavada etc. Both the Pramanasaptabhangi and Nayasaptabhangs have been discussed in Jaina literature. The use of "eva" has divided the Jainacaryas into two groups. One which differentiates between the use of both the types of sentences. For instance, Jayasena asserts that "syadstyeva" represents Naya -saptabharigi."9 Akalanka, Abhaydevasuri etc. are also of the same views. The other group does not distinguish between these sentences. Vidyananda gives an example "Syadastyeva jivan "for both the Pramana saptabhangi and Naya saptabhangi'. Prabhacandra, also follows him. It seems, both the words syat and eva should be used together for the purpose of explaining the nature of reality through Anekantarada. The practice of Saptabhangi started in the philosophical field with the view to refute or include the others's veiws. Samantabhadra utilizes the first four Bhargas and refuted the Sadaikantavada of Sarikhyas, Asadaikantavada of Madhymikas, Sarvatha Ubhayavada of Vaisesikas and Avaktavyaikanta vada of Buddhists and intimated the use of remaining three Bhangiss). Akalanka used these last three Bhangas for refutation of others' views. For instance, the Anirvacaniyavada of Sankaracarya has been refuted under the Bhanga sadavakta vya, Anyapohavada of Buddhists has been referred under the Bhanga Astyavakta vya and the padarthavada of Yogas has been refuted under the Bhanga Sadasadvaktavya. The Saptabhangas have also been utilised in the context of Anekantavada, via. Syadekanta, Syadanekanta, Syadubhaya,

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68 Multi-dimensional Application of Anekantavada Syadavaktavya, Syadekanta avaktavya, Syadanekanta avaktavya and Syadekanta anekanta avaktavya4. Siddhasena points out that as the doctrine of Anekantavada shows all possible sides of a thing and thus does not postulate about a thing in any fixed way, in the same way Anekanta itself is also sometimes assumes the form of onesideness (ekanta). The Acaryaadmits that thus Anekantamay also become Ekanta if it does not go against the right view of things.95 Prmanavada and Nayavada Thus the knowledge of the nature of reality can be known through Pramana and Naya which are divisions of Anekanta or Syadvada. The paramount importance of the Syadvada is revealed by statement of Samantabhadra where he says that both the Syadvada and Kevalajnana are revealer of all realities. The difference beiween these two Jnanas is that the Syadvada is a Paroksajnana while the Kevalajnana is a Pratyaksajnana. Vidyananda explained the co-relation between them observing that the practice of Syadvada-based Agama generates the Kevalajnana and Kevalajnana then becomes the cause of compilation of the Agamas. Therefore, the Kevaliand Srutakevaliare treated as superior enlightened person. The Kevali perceives all realities and their modes directly while the Srutakevaliknows them through the eyes of Agama. It should be remembered that both Syadvada and Srutajnana are synonymous. Siddhasena and Samantabhadra, the great Jaina logicians, introduced it by uttering Syadvadasruta and SyadvadanayasanskTta respectively. Anekantavada and Buddhist Philosophers According to the conception of Syadvada, both identity and difference must exist in an entity. But opponents categorically deny this claim on the ground that a dual character can never exist in an entity. The critics of Syadvada object to it on the basis that Syadvada gives rise to the following erroneous results 56 - (i) Virodha or self-contradiction, like hot and cold.(ii) Vaiyadhikaranya or absence of a common abode. (iii) Anavasthaor regressus ad infinitum, (iv) Sankara or confusion, (v) Vyatikara or exchange of natures vi) Samsaya or doubt, (vii) Apratipatti or non-apprehension, and (vii) Ubhayadesa or fallacies on both sides. Out of these defects Virodhadesa

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A Treatment of Nature of Reality: Anekantavada is considered by them to be the most glaring. The Jainas do not accept that there is any self-contradiction in Syadvada. They put forth three possible forms in which Virodha can occur (i) Vadhyaghatakabhava, (ii) Sahanavasthanabhava, and (iii), Pratibhadyapratibandhakabhava. These forms of Virodhas cannot affect their theories of reality. They also say that an entity is anantadharmatmaka (having innumerable characters) which cannot be perceived at once by ordinary man until and unless we conceive the problem through negative and positive aspects (Bhavabhavatmakatattvena), identity-in-difference (Bhedabhedena), eternality-in non-eternality (Nityanityatmakena), universal-cum-particular elements (samanyavisesatmakena) or substancein modes (dravyaparyayatmakena). Each and everything is related to the fourfold nature or itself (Svadravyacatustaya) and is not related to the fourfold nature of the other than itself (Paradravyacatustaya). For instance, the jar is the jar in itself, but it is not the jar in relation to others, as cloth, fruit, etc. No one can deny this dual characteristics of a thing, otherwise its negative aspects of non-existing characteristic would disappear and their modes would commingle". 69 In the medieval period of logic the non-Jaina philosophers, especially the Buddhists, such as Nagarjuna, Dharmakirti, Prajnakaragupta, Arcata, Santaraksita and Jitari attacked the theory and blamed the Jainas for several defects and ultimately called their theory Mithyavada and Jalamakalpita. The Jaina philosophers tried their best to explain the theories which these critics held to be defective. Samantabhadra, Siddhasena, Haribhadra, Akalanka, Vidyananda, Prabhacandra, Hemacandra etc., answered the opponents' arguments. The entire Jaina tradition appears to have more or less followed him in their endeavours to refute the objection brought against Jaina conceptions. The foremost argument against this doctrine is the violation of the Law of contradiction, which means that "be" and "not be' cannot exist together. But the Jainas do not accept this formula in toto. They say that the validity of the Law of Thoughts should be considered by the testimony of experience (Samvedana) and not by preconception. Experience certifies that the dual character of entities exists in respect

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Multi-dimensional Application of Anekantavada of its own individuality and does not exist apart from and outside this nature (Sarvamasti Svarupena pararupena nastica) as we have already seen. In relativistic standpoint both, being and non-being can exist together. Everything is real only in relation to and distinction form every other thing. The Law of Contradiction is denied absolutely in this respect. The point is only that the absolute distinction is not a correct view of things, according to Jainism. As regards the triple character (origination, destruction, and permanence) of reality, the Jainas support it through Anyathanupapannatvahetu. The Buddhists themselves are of the view that a thing perishes immediately after its origination, and this continuity never ends. The continuity of moments of similar moments (sajatiyaksanas) is considered the material cause (Upadana Karana). This is in fact nothing but only Dhrau vya or a permanent feature of the Jainas and the Santana(continuity) of the Buddhists. Without accepting dhrau vya or santana, memory (Smrti), recognition (Pratyabhijnana), bondagesalvation (Bandha-moksa)etc., would disappear from field of experience. Therefore, the permanent element is essential for the circulation into the modes. The permanent element possesses the character of identity-indifference (bhedabhedavada). Identity is used in the sense that the substance and its modes cannot be separated form a realistic standpoint, and difference in the sense that they are different in name, number, etc., from a practical viewpoint. In other words, the modes are not absolutely different from substance, as in that case the modes would not belong to the substance. With past reflections the substance is transferred into present modes and proves itself as a cause of future modes that are necessary for the understanding of the permanent character of an entity. To preserve the unity of terms in relation to different characters, the Jainas assert an element which is called Jatyantara (unique). They maintain that a reality is a synthesis of identity-in-difference and each synthesis is Jatyantara." This is illustrated by the instance of Narasimha, which is criticised by the Buddhist philosophers. Prabhacandra says in response to the Buddhist criticism about Narasimha that it is neither naranor simha, but because of their similarities they are called Narasimha.

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A Treatment of Nature of Reality: Anekantavada 71 While having mutual separation, they exist non-differently in relation to substance and like waves in water they emerge and sink in each other. 59 Thus there is not self-contradiction in dual characters of an entity in relative senses, as the Jainas assert. Dharmakirti urged with regard to the universal-cum-particular character of reality that this theory compelled one to recognize the curd and camel as one entity. In connection with the fallacious middle term (hetvabhasa) Akalanka points out that the Buddhist philosophers discover defects to censure the Jainas on the basis of invalid arguments (mithyajali). For instance, Dharmakirti ignores the formula 'Sarvabhavastadatas vabhavar' and tries to establish equality between curd and camel. Hence he questions why one who intends to eat curd, does not go to eat a camel in place of curd, since according to Jail both have the universal character.61 Akalanka tries to disarm critics like Dharmakirti by pointing out the definition of samanya and visesa. Vadiraja, a commentator on Akalanka, explains that the similar transformation of a thing into its modes (sadrsaparinamini samanyam) is called Samanya.2 According to this definition, the modes of curd and camel are not similar. How is it then possible that these elements are mixed ? Another argument used for the refutation of the Buddhist standpoint is that the identity is only among the modes of curd, as hard, harder, hardest, etc. But they have never any sort of relation with the modes of camel. Hence, they can never be mixed with each other. Vadiraja refers to a traditional fiction that Dharmakirti proved himself as a vidusaka (jester) because he did not possess a good knowledge of the opponents theory63 Akalanka again criticises the view of Dharmakirti saying that if the argument that "the atoms of curd and camel may have been mixed sometimes before and the atoms of curd have still the capacity to be transferred into the modes of camel is to be raised, it would not be advisable. For, the past and the future modes of an entity are different, and all transactions and transformations run according to present modes. The curd is for the purpose of eating, while the camel is for riding. The words for them are also completely different from each other. The word

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72 Multi-dimensional Application of Anekantavada curd can be applied only to curd, not camel. It is the same case with the word 'camel'too. Akalanka further points out if in relation to past modes, the unity between curd and camel is derived, then Sugata was Mrga (deer) in his previous birth and the same Mrga became Sugata. Why then should sugata only be worshipped and Mrga be considered edible. Thus he tries to prove that as the transformations of Sugata and Mrga are quite different, and their being worshipped and eaten are related to their modes, all substances have the capacity to be transformed only to their possible modes, not to others. Therefore, the identity between the modes of curd and camel cannot lead to the truth. Their transformations do no have the Tadatmyasambandha and Niyatasambandha. In fact, Samantabhadra, Siddhasena, Haribhadra, Akalanka, Vidyananda, Prabhacandra, Hemacandra and other Jaina logicians tried to meet the arguments of the Buddhist philosophers in forceful words. Innumerable examples of scathing attacks against Buddhists can be seen in their monumental works. Thus the Jaina logicians do not accept any self-contradiction in the Syadvada conception. Likewise, the other defects such as confusion, commingling, etc., which are based on the self-contradiction, are also proved as "Mithyadosaropana". And according to them the criticism made by the Buddhists and other non-Jaina logicians is not effective in this context. As a matter of fact, in their opinion, Syadvada has no defects provided it is clearly understood. The exposition of Anekantavada divulges the point that Jainism is a religion of religions, as Siddhasena observes, which performs its duties as a justice who unbiasedly points out the merits and demerits of one-sided views and then submits own independent conscious opinion on the subject considering its matter (dravya), place (ksetra), time (kala) and state (bhava). It is not merely a philosophical subject. It, as a matter of fact, inspires us to practise in daily life with intention to revitalize and rejuvenate the vicious circle of religion and society by creating healthy atmosphere for interreligious relations. Histroy reveals that Jainism has not left any stone unturned for normalising the relations between religions and societies. It always discouraged the segregational attitude and propitiate and placate the groups in right direction.

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A Treatment of Nature of Reality: Anekantavada The Anekantavada is also utilised to make understand in a right way the ethical standpoint. On the one side it consider the nature of Universe and substance and on the other side, it explains the concept of bondage and salvation (bandha and moksa). The empirical standpoint is an agreement with the external attitude of realistic, ethical standpoint. Therefore the devotion, worship etc., are the ethical attitude (Subhopayogas) which lead a person 10 the path of complete liberation from kamas (Suddhopayoga). The Suddhopayoga cannot be neglected for the attainment of Subhopayoga. Now we come to the conclusion with ragard to the treatment of nature of reality (Anekantavada), as follows:1. Anekantavada : (non-absolutism) is accepted by Jaina logicians with the view to create healthy and harmonious atmosphere for inter-religious relations and National integration. 2. It points out unbiasedly the merits and demerits of the conception and proposed with due respect its own independent views. 3. It considers the substances form its all aspects with the help of real and practical standpoints. It provides the co-existence between permanent and impermanent and such other points. 4. It considers that others' views should be respected as they also possess a part of truth in their eyes. Their views are included into different types of nayas which are the part of Pramana and Anekantavada. 5. The Nayas analyse the reality while Syadvada synthesizes it into a complete viewpoint with the help of the word 'syat"which indicates the relative expression. 6. The Anekantavada leads a person to the stage of highest spiritual purification (moksa). 7. It does not carry any self-contradiction and other forms of defects as wrongly pointed out by the Buddhists and Vedic logicians in their respective works 8. It can be compared with that of modern science. The theory of Relativity of Prof. Albert Einstein is nothing but appears to be an extension of the theory of Anekanta vada as revealed by scholars. The Sapalabhangisare based on the Law of Combination of Mathematics. 9. Some of the concept of western philosophers are vey close to the

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74 Multi-dimensional Application of Anekantavada nature of Anekantavada. Socrates, Plato, Aristotle, Kant, Hegel, William James, Bradely and other likeminded Western Philosophers can be studied under this perspective. 10. Anekanta vadais a path of truth and non-violence in all respects. 11. The Anekantavada literatures needs a right perspective of non-Jain Scholars and invite them to go thoroughly with unbiased attitudes. 12. It is a humanistic approach of cohesion, co-existence and co-operation which is the need of the day for social justice to wipe out all sorts of violence, and provide creative solutions to the world's dilemmas. References: 1. Laghiyastraya, 30. 2. Tattvarthasutra, 5.21. 3 Sanmatisutra, 3.12. 4. Utpadavyayadhrau vyayuktam Sat. Sad dravya Laksanam; Guna paryayavad dravyam, Tattvarthasutra; 5.30-38. Sanmatisutra, 3.5-6. Sanmatisutra 3.27 7. Ibid. English Translation, 3.27 p.138. 8. Ibid. 3.8; 3.13-8. 9. Aptamimarsa, 59-61. 10. Tarkabhasa, p.5. 11. Quoted in Tattvarthavartika, p.146; Nyayakumudacandra, p. 303. 12. Quoted in Tattvarthasloka vartika, p. 148; Nyayakumudacandra,p. 306; Prameyakamalamartanda, p.149. 13. Jaina Theory of Reality and Knowledge, p. 232 FF. 14. Nyayakumudacandra, p. 369; Jaina Theory of Reality of Knowledge, p. 283. 15. Nayo-jnaturabhiprayah, alapapaddhati, 9; Prameyakamalamartanda, P. 676; Satkhandagama, vol. 9, p. 162. 16. Sakaladesah pramanadhino vikaladaso nayadhinah. Yathansni pravrttasya jnanas yesta pramanata. Tathanses vapi kinna syaditi manatmako nayah Tattvarthaslokavartika, Sutra, 1.6. 17. Naikam gamah, Laghiyastraya, Svopajnavittisahita, Ka. 39 and 68;

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A Treatment of Nature of Reality: Anekantavada 75 Nyayakumudacandra, P. 662, 788-89 etc.; Arthasankalpamatragrahi naigamah, Tatt varthavartika, 1.32. 18. Sarvarthasiddhi, 1.33.; Laghiyastraya, 2.5-31. 19. Sarvarthasiddhi, 1.33; Ato vidhipurvakama vaharanam vyavaharah, Tattvartha vartika, 1.33-6. 20. Bhedam pradhanyato "nivicchan rjusutranayo matah. Laghiyastraya, 3.6.72; Sarvarthasiddhi, 1.33; Nyayakumudacandra, P. 636. 21. Nyayakumudacandra, p. 794; Sarvarthasiddhi, 1.33; Sanmatitarka, 1.5. 22. Sanmtitarka 1.23. 23. Sanmatjarka, 3.28-34. 24. Tattvarthaslokavartika, 4.42. 25. Syadvado niscitarthah apeskita yathatathya vastu vaditvat, Tattvartha vartika, 1.6. 26. Syadvadah Sarvathaikantatyagat kim vrttacidvidhih, Saptabhanganayapekso heyopadeyavicesakah. Samantabhadra. 27. Astitvamupalabhdisca kathancidasatah smrtah. Nastitanupalabdhisca kathanicit sata eva ... Tatt vartha vartika 2. 1. 28. Dighanikaya, 1.24. 29. Dighanikaya Atthakatha 1.115. 30. Sutrakrtanga, 1.3.; 11.34, Vrti, P. 45-6. 31. Dighanikaya, 1.191. 32. Majjhima Nikaya Atthakatha, ii. 81; DA iii, 106. 33. Majjhima Nikaya, i. 232. 34 Sariputta Nikaya, vv.298-9. 35. Majjhima Nikaya, 1.498. 36 Ibid. i.498. 37. No khalu vayam devanuppiya, atthibhavam natthitti vadamo. Natthibhavam atthitti vadamo. Amhe nam devanuppiya, sabba atthibhavam atthiti vadamo, sabbam natthibhavam natthiti vadamo, Bhagavatisutra, 7.10304. 38. Theargatha, 106. 39. Prasnavasadekasmin vastvanya'virodhen vidhipratisedha kalpana

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76 Multi-dimensional Application of Anekantavada Saptabhangi, Tattvartha vartika, P.1. 6; P.33. 40.. Aptamimisa-15 41. Jaina Theory of Reality and Knowledge, P. 363. 42. Yuktyanusasana, 45. 43. Studies in Jaina Philosophy, Vol.1 44. Sarvarthasiddhi, 1.6. 45. Javaiya vayanpaha ta vaiya ceva honti nayavaya. Javaiya nayavaya tavaiya ceva parasamaya. Sanmatitarka, 3.47. 46. Ekaneka vikalpadavuttaratrapi yojayet. Prakriyam bhanginemenam nayairnayavisaradah. Aptamimansa, 23. 47. Tattvartha vartika, 48. Dhavala, 2.4.2.; Saptabhangitarangini, p. 25-26. 49. Prvacanasaratika, 2.23. 50. Syadastyeva jivah (nayavakya), syat, jiva eva (Pramanavakya), - Laghiyastraya Svopajnabhasya, "Syadasti" ityadi pramana vakyam, astyeva ityadi durnayah, 'asti'ityadikah sunayo. Sanmatitarka Tika, p. 446. 51. Tattvartha Sloka Varika, P. 138. 52. Syadasti jivadivastu Prameyakamalamartanda, P. 682. 53. Aptamimamsa, 9-13. 54. Tattvartha vartika, P. 35. svadravyadicatmsthyapeksaya 55. Bhayana vi hu bhaiyavva jai bhayana bhayai savvadavvaim. Evam bhayana niyamovi hoi samayavirohena. Sanmatitarka, 3.27. 56. Prameyakamalamartanda, P. 526. 57. Sarvamasti svarupena pararupena nasti ca. Anyatha sarvasatvam syat, svarupasyapyasambhavah. Syadvadamanjari, 14 58. Anekantajayapataka, vol 1. P. 72. 59. Nyayakumudacandra, P. 369; Anekantapravesa-tika, P. 15. 60. Nyayavinisvayavivarana, vol. 2. P.233. 61. Nyayaviniscaya, 2.203. 62. Nyayaviniscayavirarana, Vol. 2. P. 203 63. Nyayaviniscayavivarana, Vol. P. 233. etc. 64. Ibid 2. 204-5.,

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Jaina Relativism (Anekantavada) and Theory of Relativity Dr. N. L. Jain A story is narrated that once Mrs. Einstein asked him about the theory of relativity. Smilingly, he told about the feeling of time under (a) when a boy spends time with his girl friend and (b) when a boy is asked to stand on a warm platform. In the first case while in second case, hours seem to be minute. I do not know whether I am talking before by (girl) friends or putting you on hot plates. However, as a polyviewist, I will try to follow a path to make you feel your situation as intermediate. The theory of relativity started a revolution in ideas since early twentieth century. The whole world thinking has been affected by it except per chance the Jaina system-so immune to new ideas-per chance there are none as all have been existing in the perfect knowledge of the omniscients. The Jains have no worries for physically and intellectually growing knowledge. They seem to be pleased with their preservative attitude of old intuitional knowledge. It will be however, my humble effort to visualise our current position with respect to theory of Anekantavada. Types of knowledge2 In early day's of human thinking, religion, philosophy and science were not separated as they are today. The Greek word 'Phys' for physics meant to study the essential nature of thing involved in everything associated with the world and its phenomena. The earliest human thinking starts with monastic animism as evidenced from the first principle of Vedas, Jaina and Chinese scriptures and early Greek schools involving pantheism, cosmic breath and nature by itself. This principle was later

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78 Multi-dimensional Application of Anekantavada modified to dualism in terms of spirit and matter, soul and body, mind and matter living and the non-living separate from each other under a single divine principle concept. The Greek atomists pointed living matter to be form the complex combinations of atoms in contrast with the independent manifestation concept of the living by the Jainas. The philosophers or religionists of East and West of the time turned there attention more towards spiritual word rather than material. Aristotle and eastern scholars called it more valuable. That is why, early systems deal with the basic nature of the world rather than gross matter. However, since then, these two facets have been occupying the minds of thinkers. They acquired their knowledge about them in three ways: (1) direct experience or intuition (ii) intellectual reasoning or analysis and (iii) authority or scriptures containing records by those who delved and realised deeper into these problems and had complete knowledge. The authoritative knowledge has been most threatened by the scientific community since Descartes time in the west while it has been elaborated and extended in most cases in the east. It is now realised that human mind is capable of two kinds of knowledge or modes of consciousness which could be expressed in terms or (i) analytic or rational and (ii) psychic or intuitive, In current terms, they may be called scientific and philosophic or religious. Their characteristics are given in table 1. Despite their different natures, however, it is found that both types of knowledge occur in both the fields, there always seems to be some element of rationality in intuitive knowledge and vice-versa. However, the reliability of these knowledge is comparable according to current scientific opinions. Table 1 seems to indicate that these two ways of knowledge seem to be quite different from each other in their most characteristics such as nature, object and representation. Though they use parallel methodology. The scientists were opposed to intuitive knowledge, even called it sometimes impossible, but researches done in the last 100 years have softened there minds and they are accepting its probability. Kit Pedler has shown that reliable proofs for telepathy, clairvoyance, out of body experiences psychokinesis are now available. Moreover, it seems that they have moved to wards a stage about constructing a picture of

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Jaina Relativism(Anekantavada) and Theory of Relativity 79 reality from sophisticated instrumentation and mathematicalised practical genius which seems quite akin to the inductive constructs. More over, they have realised that their intellectualism seems to have attained a limit for finding out basic building blocks of matter. Hence, they are getting more philosophy than scientific. In fact, it is now opined that the two ways of knowing indicate the complementarity of mind, the modes of being inside the person like the complementarity principle of physics. Everyone is familiar with the scientific type of knowledge Table 1 Characteristic of Rational and Inductive Knowledge Intuitive Rational (a) Nature 1. Western system 2. Analytic and scientific 3. Quantitative 4. Reductionist 5. More valued but lower kind 6. Relative knowledge 7. Abstract/conceptual knowledge 8. Non traditional western 9. Scientific Tradition 10. Observer-concepted 11. Pattern of matter 12. Modifiable/changeable 13. Everyday way, repectable 14.Limiting range and applicability 15. Linear, sequential structure 16. Sensory reality 17. Paranormal phenomena possible 18. Deals mostly with macroscopic world and indirectly with microworld 19. Reason and logic prevail Mostly Eastern system Psychic and speculative/philosophic/Qualitative, intutional/ Monist /wholist Less valued but higher kind Absolute knowledge Non-abstract/complete Traditional, Eastern Mystic tradition Preceptor concepted Pattern of mind Non-modifiable, eternal Way of one-related, rarely repeat Unlimited range Non-linear, nonsequential Clairvoyant reality Paranormal phenomena exists Deals directly with sub-microscopic world and even non material world Reality transcends reason ic prevail

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80 Multi-dimensional Application of Aneka tavada Intuition has primary Not subject to analysis/check Non-ordinary state of consciousness/reality itself 20. Requires secondary details 21. Subject to check mesurements (b) Representation 22. Ordinary state of consciousness 23. Map or representations of reality (c) Accquirers 24. Non-omniscients/scientists 25. Acquirers may be proved wrong 26. Belief in everchangel modification (d) process of acquiring knowledge 27. Experimental 28. Non-meditative 29. Local causes work 30. 3-stage set (i) Experiment, hypothesis, communication Omniscients and yogis Intuitionists may never be wrong Calls for never changing laws Direct experimental Meditative, direct insight Mostly non-local causes work 3-stage set Meditative introspection, Direct insight/watching Interpretation/ Communication Good masterly training required Beyond sensory perception, Purely intuitional for long times Intellectualism follows Intuition communication more difficult. (ii) Good training required (iii) Sensory perception (iv) Sometimes intuitional flash (v) Philosophisation follows (vi) Communication difficult in depth . Everyone is familiar with the scientific type of knowledge acquired with the help of senses, instruments and intellect. However, some nonsensical knowledge has also been possible in this area (Xrays, radioactivity, sub-atomics), of course through instruments. This is termed as direct knowledge, repeatable by almost all qualified and, thus, independent of observers. In contrast, intuitive knowledge has strong

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Jaina Relativism(Anekantavada) and Theory of Relativity 81 internal and individual element expressed in terms of meditative perception. Though many philosophies have not given details about the types of knowledgeless, but Jainas specify five types of cognitions. The scientific knowledge is involved in empirical direct cognition while telepathy, clairvoyance and absolute cognition is intuitive knowledge. The scriptural knowledge is the fifth one. Thus, the Jainas follow the fact of three types of cognition which they also call instruments of valid cognition by causal relationship. As they originate from the same sourcehuman mind, the could be assumed to be somehow closely related despite the facts of Tablel. Concepts about Reality and Universe Both ways of knowing things have given us concepts about universe and its multidimensional phenomena. Most scientists and, philosophers presume the objective reality of the universe and its contents. Pure monism (animism or in animism) has changed and since the days of dualistic or Cartesian approach, spirit and matter have been taken as independent realities. The spirit has been termed by various, supposed to be equivalent, names during the ages:?, mind, soul, brain, consciousness etc. Infact, it is a living unit now called a non-material force of which these elements form a part. The living is responsible for knowing about self and other material world. The living one employed the methods, as above, to learn about the non-living. Table II shows the Table II Classical and current Concepts about Universe Classical Concepts Current Concepts A- Universe 1. Classical physics is a solid rock Modern Physics calls it a marshy on. 2- Universe is a predictable, Universe is indeterminate, objective engineered and inseparable in parts, strange to common-sense reality. senses, transcending classical logic, subjective, dynamic realityan inseparable whole including observer in an essential way.

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82 Multi-dimensional Application of Anekantavada 3. Universe is a huge selfregulating mechanical systemdeterministic one. 4. Heavenly besides move with evinces following laws of motion. 5. It is created by God, the clockmaker 6. Newtonian laws of motion/ mechanism hold. 7. Law of causation is strictly followed. Created by god, the cosmic dancer They do not hold under high velocity, smaller mass, subatomic events. The absoluteness turns in uncertainty. Causation may not apply in all cases (EPP effect., fundamental particles, intuition) Boundaries, edges, borders do not exist. The polar opposites are but complimentary and superposable. They are interrelated, interdependence and inseparable. Particles have no meaning as isolated entity. 8. Universe is hard-edged and static. 9. Universe consists of polar opposites. 10. In universe, observer, object and medium are separated. B. Contents of the Universe 11. Its contents are mind (soul) matter, space, time, ether, gravitation, electromagnetic radiations and force fields - separate, independent and objective. C. Matter or Mattergy 12. It is made of small, solid, indestructible mass points-atoms. It is a dynamic web of inseparable energy patterns. The contents are more of subjective nature, forces are dynamic patterns of particles and exchange of particles unifying force and matter. Atoms have been sub-atomised and basic blocks do not carry any meaning.. Their solidity dissolved into dynamic wave-like patter. 13. Material bodies are rigidly connected with forces of gravity an innate property.

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Jaina Relativism(Anekantavada) and Theory of Relativity 83 14. The mass and shape of matter are unchangeable and absolute. 15. Light and heat are corpuscular. Force and matter have gone inseparable and interchangeable. They exist only in middle zone layers and are variable with motion. Radiations have dual nature. Matter particles are also wavicular, Matter is concentrated energy. 16. Matter and energy/forces are separate. 17. Properties of matter and particles can be studied absolutely. They can be studied approximately only in terms of interactions with surroundings, observer or its consciousness. Any system is never isolated. It is integral part of a whole. D. Space 18. Space is absolute, valid, static 3-d and unchangeable, It follows euclidean Geometry. Space is elastic and changeable. It is a space-time 4-d continuum inseparably related with time. It is non empty and relative. It follows non-Euclidean geometry and curved. They are inter-related part of a whole. All events occur in space-time continuum. They do not happen. 19. Space and time are independent of each other and absolute. Their absoluteness gives fixed frame of reference. 20. All events happen in space and time. E. Time 21. Time is absolute, independ ent, invariable objective reality like space. 22. Time may be divided into past, present and future. F. Mind or Soul 23. Mind may be equated to con- Time is also elastic and variable serving as a frame of reference. Divisions of time are an illusion. Mind represents subjectivity

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84 Multi-dimensional Application of Anekantavada sciousness. Mind may be residing in brain loosely. 24. There is nothing like soul as It could be a force, energy or nonnon-material entity. material as soul. G. Philosophy 25. Absoluteness of space, time Based on relativity and quantum and matter. theory. 26. Reductionist ideology. Wholist ideology. 27. Sensory knowledge is com- Valid knowledge is not sensory plete and absolute giving valid only but it is through knowing description. oneness of the observer and objects. It is better gained subjec tivity. 28. Objective science is irrespec- --dotive of the observer, excludes subjectivity 29. Physical observation present Physics can't study reality but truth and absolute reality. connections only between mind and observable systems. The observations present only aspectal truth, not the real truth. Measurement effects. postulated concepts about this world upto nineteenth century-a period known as classical. Newtonian, Cartesian or mechanistic. With twentieth century, starts what we call modern age in which quantum theory of relativity play the paradigmatic role for new concepts and ideas, the summary of which is also given in table II. One observes that almost all points have an altogether changed form in contrast with the classical ideas. It is said that the modern age provides a consistent, logical and problem-solving view of the universe beginning to show compatibility even with paranormal or eastern intuitionism. Table III gives a comparative statement about modern scientific age of relativity and Jaina canons. It is clearly observed with reference to Table II and III that twentieth century scientists are moving closer to Jaina philosophy in their conceptology about the universe, However, it

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Jaina Relativism (Anekantavada) and Theory of Relativity Table III Contents of Relativity and concepts of Jainas 1. There are two types of systems; (i) Initial and (ii) Accelerated 2. There are two versions of Relativity: one for each (i) Special theory and (ii) General theory. (iii) The special theory unifies mechanics and electromagnetics while general and electromagnetics theory deals with gravitation. (iv) Attempt is being made to unify the two theories towards a universal law. A super-universal theory is under trial. (v) Newton also had Relativity theory : (a) law of equivalence (b) Mechanics is unaffected by frame of reference. (c) All events occur in absolute space and time. (vi) Classical laws have limitations for (a) small masses and (b) high velocities. They are also not applicable under polar opposite systems. (vii) The special theory of Relativity has two postulates: (a) Physical laws are the same when stated for two systems under uniform translatory motion (Law of Equiv.) (b) The velocity of light is maxi No such classification exists. 85 The relativity theory may be treated equivalent toAnekantavada which has only version. Jainas do not unify systems or laws mathematically or experimentally. It paves the way for intellectual unification. Jainas have unification trend on philosophical level in term of 7fold predication theory. No. mathematical formulation attempted. All these statements may be agreeable in Jaina philosophy. These limitations are not found in texts. The physical laws assume uniformity in systems in macroscopic world. This is not agreeable. There may

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86 Multi-dimensional Application of Anekantavada be superluminal speeds as in (1) atoms (ii) transmigratory motions and sound canonically. EPR paradox & FIN theory possible. mum and constant. (viii) The theory has led these concepts: (a) Length, time and mass are relative and variable (b) Mass increase with velocity (c) Length decreases with velocity (d) Time contracts with velocity. (e) Concept of simultaneity of space and time have only relative meaning and not absolute. (f) Motions and rest are relative independent of any inert or active medium. Systems can work without them and therefore, not need. Length, mass and time are absolute and invariable under all conditions. They are related but not inseparably Simultaneity phenomena is not found in canons, but it could inferred absolute because of similar nature. The third predication gives hint at simultaneity, however. Motion and rest depend on absolute and independent mediums. They can not occur without them. Despite their current relativity, their absoluteness still remain intaci. Light and heat (only the two terms in canons) radiations are mattergie or corpuscular in nature. Their wave nature is not traceable in canons. However, Anekantavada may support duality with different aspectal view. This type of relationship is not traceable in canons. (g) Radiations are not purely waves, but particles (quanta) of energy also. Thus they show a dual nature. (h) Mass is a form of concentrated energy as per, E-mc, Both are interconvertible as below: (a) Materialization of energy High energy gamma/cosmic rays -electron -positron pair (b) Energiziation of matter.

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Jaina Relativism (Anekantavada) and Theory of Relativity 87 Electron + positron --> Radiant energy (ix) The polar opposite systems are complementary. Anekantavada is an ancient form of complementarity stating opposite attributes are parts of the whole. Space is 3-d and time is 1-d. They are absolute. Space contains other realities besides matter. Space is not generally curved No such effect in canons. (x) The general theory states that space is curved and firms a4-d space time sontinum. Space contains matter. (xi) The intertial mass - gravita- tional mass: P/a -w/g=m (xii) Universe is a non euclidean system houdless yet finite. It is cylindrical spherical as a whole. It may have us-occupied Space too. Thus, it is a Einstien- Settar model. (Xiii) It is impossible to know ab- solute truth. Universe is eternal, spatially and timely infinite the finite space is surrounded by unoccupied spacecurved and finite. It could be true for common man only also connotes the idea that the position of other Jaina postulates seems to be more inclined towards Newtonian age. Theory of Relativity :Background. Different people have varying opinion about the theory of relativity. Some say that it is very difficult and there are very few people who understand it properly. However, others including Einstein himself feel that it is so simple that nothing could be simpler than that. It may be that its mathematical forms may seem complicate (which we shall not deal with). However, it is based on some common observations which suggest that reality or truth depends on the conditions of the observed and observer-when and where he is. It is not absolute as Newton believed. Some well known examples may be quoted here which form the

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88 Multi-dimensional Application of Anekantavada background for this revolutionary theory. They have been mentioned by many authors. (a) Drop of ball from moving train : different realities about a single fact: A person in moving train drops a ball out of the window of the moving train. Now the person in the train will see that the circular ball is getting smaller and smaller and smaller moving in the direction opposite to the train. However, if there is an another observer static and outside the train, he would look the falling ball making a curve without changing the size and direction. (It means a single event seen by different persons differently under static and moving conditions). (b) Twin Paradox: Time is variable: Relativity of Time: Assume there are twin brothers of age 25 and both are astronauts. One of them moves in a space ship upwards while the other remains on the earth in control room. The space ship sends messages after every ten minutes. However, as the space ship moves faster upwards towards attaining the speed of light, the control room get messages at longer and longer intervals. It has been calculated that if the space ship remains in space for two years, the brother in space will attain the age of 27 years while his brother on earth will have an age of 70 years. (This suggests that time is effected by static and moving conditions and shortened at higher speeds. This also leads to the possibility of past/future readinga part of omniscience). (c) Length (space) is variable: Relativity of Length: Suppose a rod has a length of 15 cms. It is true for a stationary observer. However, if the same rod is carried by a person moving-say in a fast space ship, it will have a length of less than 15 cms. (There is contradiction in length like time showing variability and relativity of length.) (d) Things weigh differently: Relativity of Mass:4 A body weighs 50 kg. on a balance here. It its equatorial weight. If the same body is taken at poles, it will weigh more than 50 kg. However, if the same mass is carried by a person moving fast, it will show higher and higher weight depending on speed of movement.

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Jaina Relativism (Anekantavada) and Theory of Relativity 89 (e) Looking of Images in the Mirror: Observing the Past When one observes his image in the mirror, it is not the image of the moment of vision. It is the image of the past instant as light must have taken some time to go and come back to the eye. The distant stars we see are the stars of many light years ago as light has taken so many years to reach us. Thus, there is no simultaneity in our observation and reality. We see the past, not present. There are many more such observations we need not describe. First Indication of Anekantavada in Scientific World: Quantum Theory The theory of relativity is not only an attempt to explain the above common phenomena on a finer scale but also to correspond it with the Quantum theory of radiation of Planek of 190. The quantum theory has replaced the wave theory of radiation which could not explain many phenomena and modified the concept of Newtonian corpuscular theory. It postulated that radiations are in terms of discrete quanta particles of energy which are associated with a frequency. These quanta are said to be synthesis of dual nature of radiations as complementary rather than contradictory. Thus, quantum theory is the first scientific theory negating the absolute nature of realities and postulating relatively dual nature of radiation-the true nature being a complex one-per chance transcending both the aspects. This concept seems in accord with the theory Anekanta vada. The twofold predication (positive wrt particles, negative wrt wave aspect) is represented here. A later theory of de Broglie postulated the reverse of Quantum theory that matter is also associated with waves in consonance with the concept of symmetry in natural laws of mechanics and optics. This proved two-aspectal nature of matter as in the case of radiation. Thus matter radiations-both became two-aspectal at least and could be relatively defined: Radiations: Wave-a Quanta particles Matter : particles-waves The fundamental question has now been-if both behave both ways, what is their true nature? Is it deterministic? Is it expressible? The German scientist took up this question and found that true nature could neither be determined nor expressed in common language except

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90 Multi-dimensional Application of Anekantavada myths or symbolism. He observed that even the measuring process alters the real situation. This alteration may be negligible in macroscopic objects, but it has a tremendous effect in microscopic world. Thus, he proposed the uncertainty principle pointing out the limit of experimentation about reality in atomic phenomena which seems to be way to denote the third aspect of reality of Anekantavada. This is equivalent to indeterminable, indescribable or inexpressible aspect of reality. The scientific world, thus, has gone upto three predication of Anekantavada out of seven. This principal also defies the absolutism of classical physics and supports non-absolutism about reality. This 3-aspectal description about the nature of observable reality represents the canonical 3-aspectal philosophical concept which has been modified later as will be shown. Thus, The philosophy of anekanta has got extended to describe the real world in the early first decades of this twentieth century. Of course, the third predicate was added to it in the third decade. 5 Theory of Relativity Einstein contributed in substantiating the quantum theory by explaining many classically unexplainable phenomena observed. But his most epoch making contribution is his theory of Relativity in the field of Physical sciences. He believed in the natural harmony of creation. He had before him two types of entity: (i) gross matter and (ii) dual natured electromagnetic radiations such as light, along with the above phenomena surpassing the common sense. He was successful in solving the unification of these two entities first through special theory in 1905 and later through is general theory of relativity in 1915. He was also trying to develop a unified field theory to unify these two theories so that behaviour of all systems and forces could be dealt with only through one theory. Though he could not do that satisfactorily, but Geoffry Chew and David Bohm have taken up his cause which is showing some promise26 The theory of relativity has two aspects: (i) Scientific and (ii) Philosophical. The first involves some observational facts on the basis of which abstract concepts have been developed which may or may not be in tune with classical concepts. The philosophical aspects contain the basic intuitive or subjective conceptualisations which may not be subject

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Jaina Relativism (Anekantavada) and Theory of Relativity to experimentation. The subatomic phenomena has forced scientists about the limit of their experimentation as they observe that when they try to produce finer fundamental particles by highly energised collisions, they obtain some what grosser particles due to mass-energy interchange. Relativity concept has helped this philosophisation of science. Moreover, even the scientific aspects of the theory have been able to confirm and expand the theory of Anekantavada from a purely speculative mental construct to its applicability in many real physical phenomena experimentally and mathematically for fuller understanding them, It has also confirmed the fact of limitation in acquiring complete knowledge independently as is connoted by Anekantavada, thus advising scientists to go beyond science for learning completely about reality. The relativity theory consists of combination of two laws: (a) law of equivalence and co-variance and (ii) law of maximalness and constancy of velocity of light. Table III gives comparative details about the concepts and statements by this author. It is seen that while the Jainas agree to the law of equivalence for uniform systems and, there fore, concept of relative aspects giving it a philosophical and logistic support, they might not be in a position to agree to the maximalness and constancy of velocity of light on canonical grounds on which the relativity theory is based, Moreover, the constancy of light has also been suggested to be violated in case of many paranormal phenomena and HubbleHarlikar theory. However, the velocity of light is a physically measurable phenomena and non-agreement with it leads to many other variances of Jainas on physical issues based on it as shown in the table. In fact, this Einstein combination two laws has led not only to explain the above phenomena but have forced the scientific community to modify their ideas regarding absolute truth or reality, space, time, matter, simultaneity and gravitation. These have all been turned into relative phenomena in the world. This has led to abandon the ether and gravitational field concept which were equated with the Jaina concept of medium of motion and rest as the theory could explain all the phenomena even without them*. However, normal 3-d space has been extended to 4d space time continuum having a non-traditional geometry reducing the concept of time as an independent reality into its becoming an inseparable 91

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Multi-dimensional Application of Anekantavada part of space. These modified views have not only been derived mathematically but verified experimentally too. Theory of Anekantavada or Jaina Relativism 92 Anekantavada is one of the most fundamental philosophical principles of Jainology in tune with their habit of aspect wise studies in terms of different types of disquisition doors (Positings, standpoints, instruments of cognition etc.) and in tradition of an earlier scripture named 'Astinasti-pravada' now extant. Its seedlings are sufficiently traceable in canons but it was fully developed into its sevenfold predications by ascetic scholars like Samantabhadra, Siddhasena, Akalanka and others. Jainas have won many debates of historical importance on this basis in the past. Many Jaina scholars have composed texts on this topic only. Currently, Tatia, Mukherjee, Mehta and others have written about its philosophical, ethical, spiritual, social and individual aspects in excellencial figure of speech while Kothari; Mahlnenbeis, Haldane, ardia, Munishri Mahendraji, Javeri, G.R. Jain and others have a current scientific approach in their writings exemplifying its validity with respect to current scientific developments and observations involving relativity and statistics. In accord with them, the tables given in this paper suggest that the theory has a comparable conceptualisation which results in some canonically differing views on many observable facts. However, it has worked wonders in metaphysical phenomenon like the relativity theory in physical phenomena. In fact, as Mahatma Gandhi, has extended the applications of non-violence from individual to national and international level, the quantum and relativity theories have extended the application of Jaina relativism from philosophical to physical phenomena occurring even at different levels. However, it tries to establish uniformity amidst diversified philosophical views and encourages religious harmony. It is a principle of rational unity. Historical development of Anekantavada,7 Malvania has guessed that the dream of seeing a variegated coloured bird during the pre-omniscience night is an indication of Mahavira's pluralistic and multi-aspectal sermons, the example of which are traceable in Bhagavati and other canons. It could be supposed be

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Jaina Relativism(Anekantavada) and Theory of Relativity 93 supposed to have developed from contemporary reductionistic trends in which description of reality or an issue could be made on the basis of simultaneous correspondence between contradictory attributes by separation or division in parts of an issue. Mahavira tried to resolve many complex philosophical problem of the day by this method. The reductionist method has been later converted into a wider holist method involving aspectal or partial truth of opposites and termed as Anekantavada. This represents a harmonizer human mind and aims at unification of contradictions. Anekantavada is a philosophy which is applied through a method termed as Syadvadaor Saptabharigi(relativism or seven-foldedness.) The theory of Anekantavada is applied through various predications in respect of an object or knowable. Sthanarga mentions two-fold predications of about 16 contradictory pairs. Nasadiya Sukta of Rgveda, Mandukyopanisad and other Indian philosophical systems mention two-fold predications for quite a number of philosophical issues and went up to three representing(i) Existence or positivity with respect to self. (ii) Non-existence or negativity with respect to not-self (iii) Indescribable (like non-both) (i) & (ii) To these three, the fourth was added later in terms of (iv) Existence-cum-non-existence (both (i) and (ii). The Canons follow this order of predication. However, the age of logic modified not only this order replacing (iii) by (iv) but increased the number of predications from four to seven, thus getting the name of Saptabhangi principle. Thus, it is in the fifth century AD that the current form of Anekantavada system was well established after about 1000 years after Mahavira. It is this form which was followed by later Jain scholars for defending Jaina principles through debates and treatises. However, it must be added that the theory had its origin on philosophical issues (i.e mostly non-observable entities) but it was extended to many physical phenomena in the age of logic. Now its philosophy has been extended to other realistic experimental issues in explaining them properly. Basic Postulates of Anekantavada The basic postulates of Anekantavada may be summed up as

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94 follows: Multi-dimensional Application of Anekantavada (a) Every knowable object or entity is endowed with infinite number of attributes- quite a number of times seeming to be contradictory. It is conglomeration of attributes. (b) A knowable entity can not be described as a whole unless it is integrally studied with respects to all its aspects. (c) The description of physical and universal phenomena do not represent the real truth, but truth with respect to some aspectal prominence. (d) The seemingly contradictory properties are nothing but complementary parts of the whole in multi-aspectal approach. (e) Every description about an entity may represent a partial truth. Thus, Anekantavadais as integrated form of different partial truths. (f) Different observers under different conditions may have different truths about the same phenomena. (g) Our language is not capable of describing multi-aspectal description. Our statements are, therefore, prefixed with the term 'syat' or 'with respect', 'may be' does not seem to be good translation for 'Syat'. (h) Any object could be described in terms of seven-fold predication, now supported by relativistic and statistical argumentation. These may be stated in various ways having the same meaning. They are as bellows: (i) Existence with respects to self (ii) Non-existence with respect to not-self (iii) Existence-cum-non-existence with respect to both (logic age sequence), (iv) Inexpressible or indeterminate (v) Inexpressible as qualified by existence (vi) Inexpressible as qualified by non-existence (vii) Inexpressible as qualified by both existence and non-existence. Kothari mentions that the fourth predication is the key element of this system supported by modern physics. Following are some of the topics dealt in philosophical literature applying this principles: (a) Eternal-cum-changing nature of reality. (b) Particular-cum-universal nature of reality. (c) Identity-cum-difference of substances and their qualities (d) Absolute permanence-cum-fluxism

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Jaina Relativism (Anekantavada) and Theory of Relativity 95 (e) Internal and external causality (1) Permanence-cum-impermanence of sounds L.C. Jain'has mentioned about twenty such topics covered by Anekantavada literature. However, they do not cover physical phenomena, where it could be applied such as: (i) Dual nature of radiations and matter particles. (ii) Heliocentric and geocentric nature of universe. (iii) Phenomena connected with static and fast moving observer, object and events. (iv) Inter-relatedness of mind and matter. (v) Variability of mass, length and time under static and fast moving conditions. Many authors have described Anekantavadamostly qualitatively with above characteristics. They have called it as highest reach of intuitive human mind, dynamic dialectics taking us deeper and deeper into exploration and comprehension of reality and as a guide and inspiration for fundamental studies in science and mathematics. Of course, it may not be mathematical but it is highly statistical and speculative. It is universally applicable and indispensable for ethical, spiritual and intellectual-cum-mental non-violence. It is not a rest house for absolute truth, but it leads us to absolute truth. It is a principle of 'Alsoism' rather than 'only-ism.' However, Mahlenbeis has suggested it to be the logical background of statistical theory in a qualitative form. He maintains that sevenfold predications of Syadvada are necessary and sufficient to exhaust the possibilities of knowledge, as exemplified by him through tossing a coin. Kothario has also supported him and has gone still further to show that Syadvada mode of sevenfold predication may be illustrated through the superposition principle of quantum mechanics by the example of an atomic particle in a box with two compartments. We need not go into details of the representation. However, the interested readers are referred to KCS Fel. Vel. Rewa, 1980 p.368. Haldane has also realised the importance of Syadvada by stating that any logical system allowing conclusion intermediate between certainty and uncertainty should interest scientists.

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96 Multi-dimensional Application of Anekantavada All this shows that the theory of Anekantavada basically involves not only the qualitative and logistic frame for the relativity theory, but also to quantum mechanics, principle of complementarity and superposition and statistical theory of probability which support the dual nature of radiations and particle and point out the relativity of seemingly opposite attributes and inter-relatedness of various events and phenomena. Moreover, the scientifically verified many paranormal phenomena also suggest the subjectivity of our experience which is involved in the concept of Anekantavada. This was also the preferred view of Einstein it was eluded in his theory but it is getting involved in newer theories. There is sufficient discussion about the terms-soul, mind and consciousness which are definitely different from brain. In contrast to Jaina philosophy, majority of scientists do not commit about soul, they agree to mind with characteristics of consciousness and control. It is now felt that mind resides as a whole in every part of brain in a less physically fixed state like a hologram but is has higher mobility. It could become disembodied and interconnected with matter giving strain gauge signals, Gerald Feinbergo has opined that mind may be equivalent to a 4 touch mindeu type particle or force which may not thus be non-material. It will be equivalent to the psychic mind of the Jaina concept rather than physical mind which is equated with brain. Thus, mind becomes an integral part of the knowing process. It does not remain as observer alone, it becomes a participator of the whole process of knowing. This inclusion of subjectivity concept in the process of knowing strengthens further the theory of Anekantavada by increasing the number of aspectal issues for much better understanding of reality. The mind and matter or objects become complementary to each other specifying the result with mental design. Comparison between Anekantavada and relativity concepts: The tables given earlier show us that the relativity theory supports the basic concepts of Anekantavada regarding infinity of attributes, aspectal and total truth and integral complementarity of opposites in a unitary system. These concepts lead one to better and deeper insights into the nature of reality. This is appreciable part of Anekantavada theory based on mental construct. However, when physical

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Jaina Relativism(Anekantavada) and Theory of Relativity 97 phenomena are examined under these concepts, they show quite dissimilar results to those postulated in Jaina scriptures Jainacanons do not seem to support the modified views through relativity theory regarding space, time and matter as they postulate absolutism, independence and noneffectism, even though interrelated, about them. Of course, time is as exceptional reality which has an absolute and relative variety. There seems to be some difference of opinion about their definition in the two Jaina schools, however, relative aspect of time as a frame of reference is common in both the schools, Muni Mahendraji has mentioned that Jaina concepts seem to be more in tune with Newtonian or classical concepts. However, he has opined that the postulate of absolute space or time may not be useful in realistic world, but that should not mean their negation at least logically. It seems to be due to incapacity of the experimenter rather than their objective negation. He has quoted Reinbach to confirm Jaina postulates about separate realities of space and time. This is a philosophical and transcendental approach not subject to verification. However, Anekantavada may be applied to these issues of absoluteness or relativity of space and time. Nothing has been commented on the variability of mass with velocity as per chance, mass may not be speculative object. These variant views are also found in case of concepts of gravitation and other physical phenomena. Further, Munishriji has comparatively analysed the results of relativity and has supported the canons on the ground of questioning the credibility of ever-changing in contrast with never changing characters of canons based on omnisciental perfect knowledge. This seems to be a traditional indirect disregard for the highly dedicated labour and intelligence of scientists in contradiction to the spirit of Anekanta vada. Moreover, it can be shown that basic canonical concepts have also undergone modifications, for example the development of concept of dualism, i.e. separate postulation living and non-living out of basic animism. Many more such cases have been cited under various categories by Jain". The changing-cum-eternalist Jainas call' change or modification is progress' while maintaining 'neverchangeness' to the contrary. Do they want to be called as non-progressive? In the world of dynamism,

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98 Multi-dimensional Application of Anekantavada knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never had material or semi-material progress. However, it must be pointed out the relativity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Through it, limitation of expressibility of language is realised, but the nature of reality as inexpressible is not postulated. In fact, the nature of reality cannot be expressed under simultaneous contradictoriness. This was realised by Anekantists who did predict it as a whole. Thus, the Jaina theory goes some what deeper into the nature of reality. Heissenberg realised this point through his uncertainty principle. However, Kothari has remarked that the additional four predications about reality in Anekantavada require peeping into higher or finer planes of reality for which the theory or relativity does not feel competent. Thus, Syadvada takes us to deeper explorations. Table IV has been prepared with a view to give informations about many points of similarity, dissimilarity and distinction between the theory of relativity and Jaina relativism or Anekantavada based on above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories. There may be some repetition from earlier tables. It is observed that there are six points of similarity, four points of distinction and ten points of dissimilarity. If we analyse these points, we find that the points of similarity represents the philosophical aspects of the theories, points of dissimilarity indicate physically verifiable issues and points of distinction applicational aspects. We find that Anekantavada is in tune with relativity on philosophical grounds but it has wider applicability towards betterment of human nature inculcating habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a statusmind regarding physical laws-thus having points of dissimilarity nearly equal to the sum of two other points. A scientist could easily feel this fact as the real cause of faith erosion. Anekanta vada has the capacity to check it, but how? This is the problem for religious authorities to thing over and act seriously.

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Jaina Relativismi (Anekantavada) and Theory of Relativity Table IV Comparison between Relativity and Anekantavada 1. Relativity Anekantavada 1. Similarities (i) It is an attempt towards unifi- cation of physical laws spread over many diversified domains. (ii) The macroscopic world is part of total world here classical laws hold they from only one aspect of total truth. It is an attempt towards uniformity among diversified philosophical and physical systems. It endorses extremist views as aspectal truth. It is law of unification of contraries. All systems and laws stated in different metaphysical systems are partial truth, not the whole truth. They may be applied to physical systems also . Anekantavada is based on complementarity. Institutional insight transcends contrarieties. It is the key to unlock the mystery of paradoxical reality. (iii) Polar opposites may e realised as complementary aspects or reality. (iv) The theory is unlocking the doors of many practical and theo- retical problems. (v) Relativity is an leading attempt to precise/thorough comprehen- sion. (vi) Law of causality is limited to gross world. It does not always work in EPR and paranormal. 2. Distinctions (i) The theory has limitations. It mostly refers to physical phenom It also aims at better comprehension to avoid vagueness. It also relies on causality. However, intuition works on non-local causes. ena. Though it was originated for philosophical issues, but it has applications in moral and spiritual world besides physical phenomenal. It is wider in scope. In it, the inference is examined (ii) The theory has only 2-aspectal

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100 Multi-dimensional Application of Anekantavada description. Uncertainty principle has added a third dimension (Verifiable) with 7-aspectal approach verifiable statistically and quantum mechanically. It goes deeper into reality and advanced over reality (iii) Relativity concept may be improved and is not the limit of knowledge. (iv). It is intellectual, mathematical, logical and verifiable theory. It was postulated during 1905-15. It indicates the limit of rational knowledge through its predication of indescribability. It is intuitional and subjective construct of experience and wisdom. It was postulated earlier than 527 B.C. 3- Dissimilarities (i) It is based more towards ob- servable phenomena, though mind-matter relationship is involved. (ii) The unification of natural laws may be mathematicised involving micro and macro world. It is based more towards metaphysical/philosophical world. It reflects strong mind-matter relationship. It may be extended to physical reality. The intuitional insights can not be mathematicised. Its logic did not encourage quantitative observations. Common man can have only aspectal truth, but perfect knowers may have absolute truth. (iii) One can have only relative truth, not the absolute truth, It depends upon "When and where" you are. (iv) The classical views of absolute mass, time, space have to be modified in terms of relativity & interrelation. (v) It has a virtually no credit to unifiable intuitional insight. Space and time may be relative as wet as absolute. There is no contradiction. It relies on intuition more over experimental observations. Logic is to systematize experience. It has a paranormal and philo (vi) It has rational and coopera-

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Jaina Relativism(Anekantavada) and Theory of Relativity 101 tive approach. (vii) It is not represented by particular term and it has a literal meaning. (viii) It discards, modities or even replaces classical laws and views. sophic approach less prone to reason. It should not progress due to overlogic. It is denoted by the prefix 'Syat' or in some respects to indicate partially true character of statement. It maintains the old and new views intact as every view is partially true. This may not be acceptable. A system can not behave ambiguously at the same time. This postulates is not traceable in canons but many scholars have made a guess About it The space follows traditional geometry (ix) The contradictory attributes may be observed at the same time. (x) Mass is a concentrated form of energy and is interconvertible. (xi) The space may follow pacideam and non-euclidean geometry. References: 1. 2. 4. Kit Peddler: Mind over Matter, Thomas Mathue, London, 1981, p. 24,47-9,81,105,112,155,163 F. Capra: Tao of Physics, Boston, USA, 1981, p,5-10,13-17 Umasvati, Acarya, : Tattvarthasutra, Varni Granthmala, Kasi, 1949, p.17 Rajan, J.B. : Atomic Physics, S. Chand & Co. Delhi, 1984 p. 374-463,494, 1240 Jain, G.R,: Cosmology Old and New, Bhartiya Jnanapith, Delhi 1975 p.vii, 152d, 158 Javeri, J.S. : Microcosmology, Jain Vishva Bharati, Ladnun, 199 1p.137.178,183 Dixit, K.K.: Jain Ontology, L.D.Institute, Ahmedabad, 1971 p.14 Malvania, Dalsukh: Agam Yug ka Jain Darshan, Sanmati Jnanapith, Agra, 1996, p. 52, 92-114. 6. 7.

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102 Multi-dimensional Application of Anekantavada 9. (a) Tatia N M Studies in Jain Philosophy, PVRI, Varanasi, 1951 (b) Mukharjee, S.: Jain Philosophyof Non-absolutism, MLBD, 1978 C. (c) Mehta, M.L. Outlines of Jain Philosophy, Jain Mission Society, Calcutta 85. 10. (i) Kotahari D.S.; in (a) K.C. Shastri FEL.Vol. Rewa, 1998 p. 368 Jeet Abhinandan Granth, Jayadhvaj Samiti, Madras, 1986 p.2.137 (ii) Muni, Mahendrakumar; Vishva Praelika, Javeri Prakashan, Bom bay 1969.. p. 187-201 (iii) Jain, L.C.; Tao of Jain Sciences, Arihant International, Delhi 2.10, 4.18, 4.61-66(1992) (iv) Mardia, K.V.; Scientific Foundation of Jainism, MLBD, Delhi 1990 p. 80-82 11. Sudharma, Svami; Sthananga, Jain Vishva Bharati, Ladnun, 1976.37 12. Jain, N.L. Scientific Contents in Prakrit Canons, Parshvanath Shodhapeeth, Varanasi 1996.

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Anekantavada Hemachandra Jain The foundation of Jaina philosophy is the conception of reality, which is manifold or infinite-fold hence highly complex and pluralistic in character. It is why the Jainism is also called the philosophy of Anekanta or Anekantavada. "Aneka 'means many, fanta'means aspects or qualities and 'vada' means ism or theory. Anekantavada is also termed as the philosophy of non-absolutism (because it is opposed to absolute monism (Ekantavada) and nihilism, (sunyavada), as the theory of relative pluralism, the theory of relativity, the theory of realism (yatharthavada) and the theory of co-existence. Each object has many facets as well as qualities. Only a dispassionate study based on rational analysis and sympathetic examination can help mutual understanding and a happy reconciliation even in the face of severe antagonism. Hence the Tirtharikaras declared"If one sticks only to one of the many aspects of the thing, ignoring and rejecting all the others, he can never realise the truth. It is therefore, essential to comprehend fully the Anekanta (logic) as qualified by the termsyat'. Anekantavada is closely associated with Syadvada, which is the theory of conditional predication and is based on the "Saptabhangi-naya" (Seven modes of predication). The term 'syat is most significant. It means in a way', from a certain point of view 'also' or not-absolutely'. Thus Syadvada is the method of expressing multifariousness of object. Anekanta is expressible and Syadvada is expressions. Since many qualities of an object

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104 Multi-dimensional Application of Anekantavada can not be stated together with a single word or sentence and so one quality is highlighted at the cost of the rest. While listening about one quality, which is highlighted one, should not get the impression that others are denied'. In fact this is taken care by the use of the word 'syat'. In the appendix to the 'Atmakhyati' -commentary on Samayasara Acarya Amrtacandra writes on this principle as follows: "Syadvada is the uninterrupted prescription of the Arhantas to establish the nature of all objects. According to this, because of their being multifaceted in nature all objects are multifaceted......What is 'that' may not be 'that', What is one may be many, what is existent may be non-existent, what is eternal may be transient. In this manner, the manifestation of two contradictory qualities in an object which imparts to it from its objectivity is Anekanta? Further the same Acarya Amrtacandra in his original work Purusarthasiddhyupaya has offered solution to this great principle of Anekanta as under: "I bow to Anekanta' - (the manysided view of Jaina philosophy) which is the root basis of the highest scripture, which dispels the wrong notions about elephant, of persons born blind and which removes the contradictions amongst all those who entertain one sided or limited point of view. 3 The famous parable of six blind persons who went to ascertain the shape and form of an elephant is known to all of us. Each touching one part of the elephant maintained that only his conception was right and the others were wrong. The fact was that each of them had only grasped a portion of the body of the elephant and formed only a partial conception, which though partially, was not the whole truth. Each one of them had a limited but not a perfect knowledge of the elephant as a whole. The man with eyes who could see the whole of the elephant all at once explained to each one of the blind persons that though correctly asserting a part, he was ignorant of the whole truth and thus helped them to understand the whole truth. The vast majority of philosophers are so very much engrossed

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Anekantavada 105 in their own theories that they would not care to look beyond. Each one is so very partial, one sided and prejudiced that he would not like a person born blind, examine the other system. Looking at things from different angles of vision each has been disputing with the others, asserting his own system to be correct and the others wrong. Such disputations among the various systems of philosophy are reconciled by the all embracing all encompassing Anekanta - the universal system, the all comprehensive science of thoughts and the so-called "intellectual Ahimsa." Those qualities in an object which do not clash are accepted by all without raising any controversy but the simultaneous existence of two opposite qualities is not easily accepted by the one who is not followers of Syadvada. The Syadvada explains the multifaceted nature of a substance with respect to different view points as it makes use of 'also' ( bhi), not the emphatic 'so' (hi). Nevertheless, to emphasize one particular aspect the use of 'so' (hi) is also made by the speaker but the other qualities and aspects are not denied by him. When we use the preposition 'also' it signifies that there is something more but the proposition 'so' tells that so far as it goes this much is correct and no further. Hence the two prepositions do not contradict each other, rather they supplement. This 'Syadvada' is not a doctrine of probability it is very much a certainty. In a "Pramana" sentence which engulfs all parts or qualities the term" Syal is used to denote many facetedness while relative to" Naya" which covers only one part or aspect the term 'so' (hi) poris used to denote one facet. In other words when a statement is wholly correct about a part, the use of 'so' (hi) is imperative and when a sentence is partly correct in the context of the whole, the use of 'also' (bhi) is imperative. Anekanta does not mean that all reverse qualities can exist simultaneously, but it accepts only those consistent qualities which establish the objectivity. For example we may fall in the error of sometimes saying that the soul is animate and sometimes saying that the soul is inanimate. The soul is never inanimate while applying Anekanta,

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106 Multi-dimensional Application of Anekantavada cases like this have to be qualified as is or is not'. For instance the soul is animate (embodiment of knowledge) and never inanimate. Though animate and inanimate are truly contrary but no transience and permanence which are only apparently so, they simultaneously coexist in an object Anekanta expresses only those consistent qualities which appear to be contrary to each other but they really are. Anekanta and Syadvada are very intricate and important doctrines whose under standing must be thorough and deep. Saptabhangi Naya - The logic of seven conditional modes of predication is the dialectical process in which thesis and antithesis reconcile in a higher synthesis. This is a Syadvad approach of reconciliation of conflicting approaches about the reality. When we speak of a thing as self-existing entity we mean that it exist in its own (Dravya), space (ksetra), time (kala) and essence (Bhava). Without a clear conception of this quadruplet pertaining to a thing, we can not know of that thing as an existential reality. Thus from the point of view of its own quadruplet the "isness" of the thing in the question is established. At the same time, from the point of view of the quadruplets of all things other than this one, its "is not-ness" is implied. Thus a thing is (asti) and also "is not" (nasti) and since it can not be said to be "is" and "is not" at one and the same time it is also inexplicable" (avakta vya). These three conditions produce seven permutations: asti, nasti, asti-nasti, avaktavya, asti-avaktavya, nastiavaktavya and asti-nasti-avaktavya. And in order to avoid the pitfall of being misunderstood the speaker uses the adverb 'Syat before every one of these modes of predication. Thus Syadvada curb down, limits and harmonises the absolutist views conveyed by individual standpoints (nayas)" The theory of relativity formulated by Einstein, the great scientist cum philosopher of the modern age matches very much with the Anekanta vada and Syadvada of Jainism. The four directions, - East, West, North, South are relative to one another. If east is east and west is west, which is east and which is west? India, which is east to the Americans, has always been and will remain west to the Chinese and

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Anekantavada 107 Japanese. It is this powerful instrument in the hands of Jaina philosophers with the help of which they have steered clear of nihilism and absolute monism. The theory of relativity fosters a rational outlook and provide a thinker an appropriate attitude of looking at things, conditions au clations, give a breadth of vision to evaluate properly the ultimate reality. It infuses in the believers of this theory a healthy spirit of sympathetic understanding, reconciliation, tolerance, cooperation and co-existence in the every day conduct of their life and in their relations with their fellow beings. It should not be out of place to quote here the views of some modern thinkers who after a careful study of Syadvada and Anekanta vada of the Jainas have admired and appreciated it for the benefit of mankind. The late M.M. Dr. Ganganath Jha, a great Sanskritist and Vedantist remarked - "when I read the refutation of this Syadvada by Sankaracarya, I came to the conclusion that the doctrine of Syadvada" was very sound and that the Acaryas of Vedanta failed to understand it. I am sure if Sankara had taken the trouble to study the Jaina scriptures he would not have taken the pains to criticise this doctrine. Dr. S. Radhakrishnan the representative philosopher of modern India, said, - "Individual freedom and social justice are both essential for human welfare. We may exaggerate the one or underestimate the other, but he who follows the Jaina concept of Anekantavada, Saptabhangi-naya or Syadvada will not adopt that kind of cultural regimentation. He will have the spirit to discriminate between right and wrong in his own and in the opposite view and try to work for a greater synthesis. That should be the attitude which we should adopt.? Dr. Rajendra Prasad the First President of India, observed," This doctrine of Syadvada is a valuable contribution of Jainism to Indian religions and world philosophy. It consists of catholic views along with the capability to appreciate others' approaches to reality. S "This intellectual attitude of impartiality" says Prof. P.B. Adhikari" without which no scientific or philosophical researches can be successful, is what Syadvada stands for. Even the learned

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108 Multi-dimensional Application of Anekantavada Sankaracarya is not free from the charge of injustice that he has done to the doctrine. Syadvada emphasises the fact that no single view of the universe or any part of it would be complete. There will always remain the possibilities of viewing it from other stand points'. Dr. Harisatya Bhattacharya who says- " The Syadvada is a theory presenting things as they really are; it is not a set of formal propositions divorced from and unconnected with matters of experience." Dr. Hermann Jacobi a German scholar of Jaina philosophy stated firmly before 3rd International Congress of the History of Religions as underIn conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent form all others and that therefore, it is of great importance for the study of philosophical thoughts and religious life in ancient India. 10 Science and Religion : Science is the reasoned knowledge based on experimental facts. Science is a series of approximations towards the truth but not the ultimate truth. Einstein, the discoverer of the Theory of Relativity said "knowledge and faith are the two inseparable companions in the universe. Knowledge is science and faith is religion. Religion without science is blind and science without Religion is lame." And I would say that Jainism is a perfect science with true religion. Every aspect of Jainism is based on scientific principle aiming as to understand the living and non-living entities of the universe and to set free the mundane beings from pain and miseries of embodied existence and install them in the liberated state of supreme bliss. Its message of peace and happiness is for all beings of the world. Jainism does not allow you to accept or believe any statement with blind faith. There is no room for superstitions in Jainism because it is not based on imaginations. Many persons believe that religion and science both are opposite to each other and the religion seems to reduce the importance of science and vice versa. But if seen in the light of reason and logic they appear to be inextricably inseparable. Religion (when) divorced from science makes people superstitious and blind followers of lifeless ritu

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Anekantavada als and consequently the people become narrow minded and self-centred. It is the need of the time to explain the principles of religion through logically approved facts and scientific methods. Religion is most essential for life but there should be no place for blind faith in religion. According to Jaina philosophy the religion has two fold connotation- primarily, it means the nature of substance that exist and secondarily it connotes the means or path by adopting which that essential inherent nature of the self-soul is realised. 109 We are at present, in the last decade of 20th century and in this century the man has made an unbelievable tremendous progress in the field of science and technology. Today's man can not be compared with that of the so-called Stone Age. We have entered the space age and advanced in materialism so fast and so long that makes us to feel surprise and we give it the name of " the wonders of science." But on rational thinking we find that" wonder is nothing but the effect of ignorance" and" ignorance is no defence". Though the materialistic science has provided all luxuries to man, yet the real and lasting peace is not with in his reach. How could it be when it is not there? Science no doubt, can afford correct explanation and logical thinking about any object e.g. predication of weather, evolution of the amount of energy in the explosion of an atom bomb, the distance between two planets etc., but if it attempts to explain human behaviour through its logical thinking, the explanation is likely to be incorrect. Science is an effective means for the study of matter but not for the study of living beings, because the ultimate end can be determined only through the preaching of all knowing Lord- the Omniscient. An exact science is that which gives an all round satisfaction to all human beings and that science or scientific approach is available only in Jaina philosophy. A true aspirant of liberation is required to study the Jaina religion impartially and without bias. He should give up the individual's opinion and accept the facts, which really produce conclusions. He should try to know and realise the true nature of the self and non-self objects. Because true knowledge and conduct with true belief are the prerequisites of attaining "Moksa" (liberation). He

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110 Multi-dimensional Application of Anekantavada should believe in his words only whose blemishes like attachment, aversion, delusion etc.. are totally destroyed; may be true Brahma or Visnu or Hari or Jina. Shortly we shall be entering the 21st century but alas! Our future can not be said to be bright or progressive spiritually because the Jaina laity have deviated much from the general code of conduct, which distinguishes Jainas from non-Jainas. However, I am sure that the most scientific religion of Jainas will prosper throughout the world for its great principle of Ahimsa (non-violence) and Anekantavada. References: 1. Jainnendrasiddhantakosa, Vol. IV, p. 501. 2. Samayasara (Atmakhyati-Tika) p. 571-572 3. Purusarthasiddhyupaya, Verse-2 4. Tirthankara Mahavira and His Sarvodaya Tirtha, H.C. Bharilla p.113 5. Religion and Culture of Jainas, Dr. N. P. Jain, p. 66. 6. Ibid-p.71 7.Ibid-p.71 8. Ibid-p.71 9.Ibid-p.72 10. Glimpses of Jainism, S.C. Diwakar, p. 10

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Multi-dimensionality of Human personality Dr. Ramjee Singh Herbert Marcuse's One-Dimensional Man is perhaps more relevant today because of its grasp of underlying structures and tendencies of contemporary socio-economic and political development. It provides a model analysis of the synthesis of business, the state, the media, and other cultural institutions under the hegemony of corporate capital. The way that the media and politics went along with Reganism in the 1980's or Bushism during the Gulf War or only few years back during Ayodhya episode in India indicate trends towards onedimensional thought and politics. The resurgence of militarism and terrorism, the syndrome of denial and projection and unleashing of aggressive energies finds a mass base of approval in those who have been conditioned to approve aggression. In short, one-dimensional society operates by staring erotic and destructive instinctual energies into socially controlled modes of thought and behaviour. Aggressive behaviour thus provides a social bond, unifying those who gain in power and self-esteem through identifying with forms of aggression against shared objects of hate. One-dimensional society and onedimensional man are the results of a long historical erosion of individuality, which can be interpreted as an extended protest against the decline of individuality in advanced industrial society, the cognitive costs of which include the loss of an ability to perceive another dimension of possibilities that transcend the pro-dimensional thought

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Multi-dimensional Application of Anekantavada and society. One dimensional thought fails to distinguish between existence and essence, tact and potential and appearance and reality. This society is irrational as a whole. Its productivity is destructive of the true development of human needs and faculties. Hence, Marcuse concludes that genuine freedom and well being depend on liberation from the entire system of one-dimensional needs and satisfactions and. require" new modes of realisation" corresponding to the new capabilities of society. Freud insisted that our civilisation is a repressive one. There is a conflict between the demands of conformity and the demands of our instinctive energies, explicitly sexual. Freud could see no easy resolution of the antagonism, and he came to believe that in our time the possibility of simple natural love between human beings had already been abolished. But our civilisation represses not only the 'instincts', not only sexuality, but any form of transcendence. Among one-dimensional men, it is not surprising that he cannot entirely deny or forget, will run the risk either being destroyed by the others, or of betraying what he knows. A man who prefers to be dead rather than Red is normal. A man who says he has lost his soul is mad. A man who says that men are machines may be a great scientist. A man who says he is a machine is 'depersonalised' in psychiatric jargon. A man who says that Negroes are an inferior race may be widely respected. A man who says his whiteness is a form of cancer is certifiable. In short, in the context of present pervasive thinking, all our frames of reference are ambiguous and equivocal. Laying while propounding an existential-phenomenological foundation for science of persons says "every man is at the same time separate from his fellows and related to them. Such separateness and relatedness are mutually necessary postulates. Personal relations can exist only between being who are separate but who are not isolates. As such, he can live out into the world and meet others, he may have a sense of his presence in the world as real, alive, whole, and in a temporal sense, a continuous person. Man is alone and he is related at the same time. 112 "The super-industrial revolution thus required a basic change in man s conception of himself, a view theory of personality that takes into account the discontinuities in men's lives, as well as the

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Multi-dimensionality of Human personality 113 continuities-says Alvin Toffler. There are the existential and the historical dichotomies in man. Men are alike, for they share the human situation and its inherent existential dichotomies; they are unique in the specific way they solve their human problem. The infinite diversities of personalities is in itself characteristic of human existence. Psychology has had its Freud, Jung, and Adler, its Erickson and Maslow, its Larl Rogers and B.F. Skinner etc. but it is still awaiting its Newton, which will give us more adequate comprehension of human personality. By ignoring individual differences among the stars, Sir Isac could focus the attention on their behaviour or dynamics. It is tragedy that "the personality theorists have focused either on the structure of an individual's personality or on dynamics but not both. Personality does not exist in a vacuum. It has also socio-ethical cultural dimensions, apart from its biological-physiological traits. When personality is viewed from the standpoint of the ethical or the moral, it is called 'Character?.? When we express our likes and dislikes about a person, we have the social dimension before us. Man's being can be seen from different points of view. A man without a mask is indeed very rare. Everyone in some measure wears a mask. That is why the Greek word for 'Persona' means a 'mask'. However the false, self of the schizoid individual differs in certain important respects from the mask worn by the 'normal' person or from the hysteric. The Physical Dimension : Differences in physique are obvious: as the pyknic, the athdebic and the asthenic. Temperature, pressure caloric inbake, oxygen and carbon-di-oxide levels, all set absolute boundaries beyond which man, as presently constituted cannot venture. There are discoverable limits to the amount of change that the human organism can absorb. The level of our environment has direct physical consequences. But if we overload an environment with novelty, we get the equivalent of anxiety neurotics. True, change is not merely necessary to life; it is life. And life is adaptation. But then there are limits on adaptability. Each orientation response, each adoptive reaction exacts a price, wearing down the body's machinery bit by minute bit, until perceptible tissue damage results The Psychological Dimension: Psycho-physiologists hold

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114 Multi-dimensional Application of Anekantavada that successful adaptations can occur only when the level of stimulation is neither too low nor too high. So Professor D.E. Berlyne of the University of Toronto supports: The Central nervous system of a higher animal is designed to cope with environments that produce a certain rate of stimulation....... It will not perform at its best in an environment that overstresses or overloads it. "Mental deterioration often began with fatigue, followed by confusion and nervous irritability and emotional exhaustion. There is "bombardment of the senses", "information overload", "decision stress", confusion and uncertainty. The pathology neither be traced to political doctrine nor mystical core of despair or in science, technology or social change but in uncontrolled, non-selective nature of plunge into the future. Socio-cultural Dimension: After the family situation, there come the influences of neighbourhood, community, school, Church, age mates and so on. There is social character of our thought. Just as there is a social character, there is also a 'social unconscious'. In the German Ideology Marx wrote that "not consciousness determines life but life determines consciousness. It is the social existence that determines consciousness. Rosa Luxembourg wrote in psychoanalytic terminology "The unconscious comes before the conscious" The consciousness of the members of the elite is a product of their social existences. The relation between social character and social structure is never static since both elements in this relationship are never ending processes. As change in either factor means a change in both" Holistic Approach: Holistic assessment obviously reveals a great deal about a person. This may be developed into an extraordinary instrument for accomplishing three important purposes simultaneously: (1) the selection of the most suitable persons for important jobs (2) the advancement of our understanding of personality, and (3) the adequate training of clinical psychologists and psychiatrists. Our clinging to the absolutistia and mechanised world-view of Newton and Socrates has brought us perilously close to destruction. Fritz of Capra in his Book "The Turning Point"shows these ideas are now absolute. Like him, we should also look forward to a new vision more consistent with the findings of modern physics. Capra's The Tao

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Multi-dimensionality of Human personality 115 of Physics (London: Flamingo, Harper-Collins Publishers, 3rd ed. 1991) is a holistic, system-based approach, extending to include important areas of contemporary life-machine, Psychology, Economics, Political science and Ecology as well as Physics. After discussing the five different spiritual traditions of the East, Capra finds a basic unity of the world view, which are very much akin and fundamental to modern physics. The awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole, as different manifestations of the same ultimate reality. (Fritz of Capra: The Tao of Physics P-142). The basic oneness of the universe is not only the central characteristic of the mystical experience but is also one of the most important revelations of modern physics. It becomes apparent at the atomic level and more at the sub-atomic levels. Quantum Theory has abolished the notion of fundamentally separated objects. It has come to see the universe as an interconnected web of physical and mental relations whose parts are only defined through their connections to the whole. From one-dimensional to multi-dimensional thought: In the classical Greek thought, Reason is the sole dimension of cognitive faculty to distinguish what is true and what is false in so far as truth is primarily a condition of Being or Reality. For Socrates, epistemology is in itself ethics, and ethics is epistemology. Then comes the other dimension of thought i.e., experience. With this twodimensional thought, reason and experience, we construct two worldsreality and appearance, truth and untruth. This divided world finds it logic in the Platonic dialectic. The two-dimensioned style of thought is the inner form not only of dialectical logic but also of all philosophy, which comes to grip with reality. Formal logic intended universal validity for the laws of thought because logical abstraction is also sociological abstraction. Hence Aristotelian formal logic is sterile. Philosophical thought developed alongside and even outside this formal logic. Neither the School men nor the rationalism and empiricism of the early modem period had any reason to object to the mode of thought

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116 Multi-dimensional Application of Anekantavada which had canonised its general forms in the Aristotelian logic. The contemporary mathematical and symbolic logic is certainly very different from its classical predecessor, but they share the radical opposition to dialectical logic. Dialectical logic undoes the abstractions of formal logic and transcendental philosophy, but it also denies the concreteness of immediate experience. When experience provides the basis of logic, logical truth becomes historical truth. Instead of twovalued formalistic logic, we have today multi-valued logic, which can pave the way for a conception of multi-dimensional reality and also a multi-dimensional personality. Conclusion: The one-dimensional society alters the relation between the rational and the irrational. The formerly antagonistic realms merge on technical and political ground-magic and science, life and death, joy and misery. A man who has a sense of presence in the world as a real, alive and whole, as differentiated from the rest of the world so that his identity and autonomy are never in question has inner consistency, substantiality, genuineness and worth. The one-dimensional thinking is uncritical and conformist acceptance of existing structures, norms and behaviours. One must assert his individuality and personal freedom against the technologized status quo. Uncritical thinking derives its beliefs, norms, and values from existing thought and social practices, while critical thought seks alternative modes of thought and behaviour from which it creates a standpoint of critique. One-dimensional man is bound to be uncritical, rigid and un-catholic, where as multidimensionality is a creative principle and source of individual liberation and society's development. One dimensionality is a mechanics of conformity. Social change cannot be understood within the social and natural totality of human life. Man has many roles to play mostly at the same time. As a father he has to be a benefactor and disciplinarian. As a husband, he has to be loyal and considerate to his wife, as a citizen he has to serve his community and the country. Only a man who is wholly of the present can say something important about the present-day world, and only he who has the most

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Multi-dimensionality of Human personality 117 intensive and extensive consciousness of himself and his situation can hope to be such a man. What is required is "essential thinking" (Heideggar) or "total seeing" (J. Krishnamurti), or "luminous encompassive thinking" (Karl Jaspers). "Multi-dimensional vision is the epistemological basis of multi-dimensional reality. Only a multidimensional personality can comprehend the multi-dimensional reality. Hence, multi-dimensional personality is an aid in the struggle for existence for a good life. References: 1. Herbert Marcuse, One-dimensional Man. London: Routlege, 1991, 2nd Edition, P. 4. 2. R. D. Laing, The Divided self, Preface to the Pelican Edition, 1965, P. 11. 3. Ibid. P. 26. 4. Alvin Toffler, Future Shock, London: Pan Books, 1970, P. 290. 5. Erich Fromm, Man For Himself, New York: Faweett Premier, 1975, P. 58. 6. James V. Mc Connell, Understanding Human Behaviour, New York: Holt, Renehart and Winston, 3rd Ed. P. 562. 7. See N.L. Munn, Psychology, London: Gorge G. Harrap, Third Ed. 1956, pp. 160-61. 8. R.D. Laing, The Divided Self, p. 97. 9. Alvin Toffler, Future Shock, see chapter 15. "The Physical Dimension", pp. 296-311. 10. Ibid, Ch. 16, p. 312. 11. Preface to A Contribution to the Critique of PoliticalEconomy. 12. Rosa Luxembourg, Russian Revolution and Leninism or Marxism, Ann Arbor, Michigan University, 1961-p. 93. 13. Erich Fromm, Beyond the Chairs of Illusion, ABACUS, London, 1980, p. 102. 14. Erich Fromm, To Have or To Be London: ABACUS, 1979,p.134. 15. N. Munn, Ibid, p. 174.

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Application of Anekantavada Ramesh S. Betai The old civilisation of India was a concrete unity of manysided developments in art, architecture, literature, religion, morals and science so far as it was understood in those days. "But the most important achievement of Indian thought was in philosophy. It was regarded as the goal of all the highest practical and theoretical activities, and it indicated the point of unity amidst all the apparent diversities which the complex growth of culture over a vast area inhabited by different peoples produced....... It is essentially one of the spiritual aspirations and obedience to the law of the spirit, which were regarded as superior to every thing else, and it has outlived all the political changes through which India passed."" Introductory: In the realm of Indian philosophy there have been two main streams viz.-Sramana and Brahmana. In the former the outstanding contribution of the Jaina faith is - (a.) Anekanta vada or Anekajivavada-pluralism of the souls or pluralism of reality.? (b.) Upliftment of Jivas through self-control, austerity, cessation of karma to rise to the blessed status of the Siddha'. (c.) Constant gradual enrichment of Jnana (knowledge) or Reality (Sat) that follows, and, (d.) The consequent rise to the ultimate salvation (Moksa), the uniquely blessed state that all Jivas can aspire after, for which all the Jivas have

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Application of Anekantavada 119 equal right. In the realm of the conduct and the character in worldly life, the dominant ideals and doctrines are - (i) The cultivation of spirit of non-violence and compassion towards even the most insignificant looking Jivas and universal love towards all. Non-violence to life or non-hurt to living beings is their basic doctrine. (ii) A gradual uplift of the Jiva through a series of births and deaths, during the course of which man tries to get free from the bondage of the Karma by making a constant and persistent effort to break the shackles of sins and constantly get enriched in merit and demerit- papa and punya. (iii) This will become possibly by a life of vows, fasts, observance of a religious and moral conduct and love and respect towards all. (iv) A selfless, unselfish life of compassion in which man constantly lifts his Jiva high, higher and highest for spiritual sublimation and also wishes and prays for the blessed state of all. (v) There is more of giving up, silent suffering, restraint, renunciation and even self-torture of the body so that the Jiva rises higher and higher. (vi) Purity of the Jiva, a hard and steadfast life, a simple life more of giving rather than receiving and unstained faith in breaking down the knots of bondage and to become Nirgrantha to deserve to aspire after the higher and the highest. In the sphere of knowledge that can guide the lives of the recluses and the men of the world (the Sramanas and the Sravakas) aspiring for a higher life, Jainism has the following doctrines(i) Anekantavada (ii) Syadvada (iii Saptabhanginaya The theory of knowledge that evolves as a result of the relation of these three, applies both to Sadhus and Sravakas in their constant effort to rise higher, so that one has a better life as a man of the world and the gradually scaling to the higher and highest. Adherence to this is naturally more stiff and stead fast for Sadhus.

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120 Multi-dimensional Application of Anekantavada Anekantavada -Meaning: manyness of Dasgupta explains the word Anekantavada as "relative pluralism" and by Radhakrishnan as "the doctrine of the reality" and "the doctrine of non-absolutism" by Pt. Shukhlalji. Pt. Sukhlalji rightly observes that - "Not only Jainas even discriminative non-Jains know the Jaina philosophy and the Jaina sect as non-absolutist philosophy or as non-absolutist faith. For Jainas this belief in non-absolutism has a place of pride in their faith and they have claimed that the doctrine is the great, liberal and excellent 5 It is a method of thought and analysis. It is mental eye that is open from all directions and all sides. We will understand it, first of all, by means of a simple example from life. Take the example of woman say around 30. How do different persons view her? She is only a beautiful woman to a passer-by, a woman to a Sadhu. But she is wife to her husband, mother to her children, sister to her brother and sisters, daughter to her parents, a friend to her companions, an employee to her boss in the office where she serves, a good neighbour etc. We ask ourselves. If she has so many personalities, what is she in reality? We cannot deny any of the perspective of the women in question. Every view of hers is correct from one angle of vision. As Sukhlalji states - "This partiality is based on the truth and that only. The life of this non-absolutism is not just an imagination; it is a doctrine proved by truth, it is philosophy and a subject of discriminative thinking. The life force of non-absolutism lies in this that it asks us to think with an open mind on its own self, just as it inspires us to think over and adopt other topics. The power and life of non-absolutism is open-mindedness, clarity and impartiality of thought." There could be no better explanation or clear-cut analysis of the doctrine than this. Actually, with every vision apparently different, we come to touch upon reality one or other aspect of reality of the woman in question. With every different vision we come near the truth about her."

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Application of Anekantavada We can take other subtler examples. In the Chandogya Upanisad, we have the story of Indra and Virocana who came as pupils at the feet of Brahma; they wanted to be instructed in the reality that Brahaman was. Virocana, the representative of the demons returned satisfied that he had grasped the truth when he came to understand that body was reality and therefore body shall be worshipped, decorated and pampered. But Indra, the representative of Gods was given part of the truth and he returned several times with further testing and taking questions, ultimately to grasp the truth that-"The Purusa that you visualise in the eyes, that is Brahman." The question that arose in the mind of Indra every time shows that every time he had known and grasped only the partial truth. The angle of vision differs and widened every time and brought him nearer to truth or reality. This repeated thinking by Indra, is the outcome of so many questions one after the other that spring from the different angles of vision over the same Reality. This is simply a means to reach the fuller conception, on all sided full vision of reality, call if this worldly or other worldly. Saptabhangi Naya : While Dr. Radhakrishnan comes to a discussion on Saptabhangi Naya, he rightly opines that it is a logical corollary of the Anekantavada. The Jainas adopt the view of pluralistic realism and there too, in the realm of logical analysis and knowledge. This doctrine too can be applicable as consistently following the Jaina Philosophy. Radhakrishnan explains this consistency,' and adds: "Since reality is multiform and ever changing, nothing can be considered to be existing every where and at all times and in all ways and places, and it is impossible to pledge ourselves to an inflexible creed. 10 The seven steps of the Bhangas are 1. May be it is* (Syat Asti) 2. May be it is not (Syat nasti) 3. May be it is and it is not. (Asti-nasti) 4. May be it is indescribable (Syat-A vaktavya) 121 * Here the author has translated the the term Syat as 'may be' but infact this term denotes the relativity of the statement and nothing else. - Editor

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122 Multi-dimensional Application of Anekantavada 5. May be it is not and is indescribable (Syat Asti A vakta vya) 6. May be it is not and is indescribable (Syat Nasti A vaktavya) 7. May be it is, it is not and is indescribable (Syat Asti-nasti-A vaktavya) This doctrine guides the student to view a thing, an object, a principle or Jivain several options i.e., as many ways as possible. This Syadvada is known as Saptabhangi Naya because of the seven probabilities, which try to cover up all the probabilities (Syat), or the options. Sukhlalji states that - "The number seven is laid down because more than seven options (bhangas) are not possible. Split the first three in variety and Saptabhangi results. If we can find more than seven bhangas, Jaina philosophy cannot insist on Saptabhangi." However, he is of the opinion that the first three are the most important and the rest are a rather minor offshoot of the three. Dr. Apte is of opinion that the first two are the most important." However, if we insist on giving importance to all seven, there should be no harm. Knowledge of thing can be grasped by as many options as possible and scholars and sages have contended that both in our life and in the realm of dharma (Religion) and darsana (philosophy), there be some thing, or problems or experiences that defy all due expression in words. Taittiriya Upanisad beautifully describe the inability of the senses in approaching the Reality or absolute (Brahman) as a whole, and says that "from which speech comes back together with the bond without attaining him."'12 According to this statement the ultimate Reality is not within the purview of speech. Buddhism states that in man's life there are several things that are indefinable (A vayaksta) and so states the Acaramga sutra (5/6/123) "savve sara niyattanti'i.e. all sounds get reflected or fail to reach there. In other words it is impossible to express thae nature of the soul (Reality) in words. Jainism also refers to several experiences as Anabhilapya in the same sense. A brief summary of this famous doctrine of Saptabharigi, which elaborates on Anekanta vada, is very much there with Jainism because of its famous doctrine of "Pluralistic Realism" Thus Anekatmavada is

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Application of Anekantavada 123 a link between pluralistic Realism and the theory of knowledge of the Jainas. It would not be out of the context if we give a brief summary of the doctrine of Naya in the words of Pt. Sukhlalji. This will help us to expand our views in the realm of application: - (1) The spirit of Saptabhangi is inspired by the desire to coordinate the contemporary mutually contradictory isms. (2) We should thereby precisely check the nature of the object and derive real knowledge. This is the goal. (3) Basically, only three options are possible with regard to any trait that strikes the intellect. However we multiply the number by changes of words, only number seven is possible. (4) Saptabhangi is found with each trait of an object. This is one proof of the view of Anekanta. It's examples are given as word Atmaetc. This is because the ancient Arya thinkers thought principally on Atma, and at the most took Sabdain their discussion on the authority of the Agamas. (5) In the philosophies; Vedic etc., in the philosophy of Vallabha in particular, the doctrine of Sarva dharma Saman vaya the co-ordination of all traits, is a form only of this. Sankara himself describes object but states that it is indefinable. (6) The purpose at the root is to bring together all that cannot be disproved by proof. Dr. Radhakrishnan however states-":13 "This fact that we are conscious of our relativity means the we have to reach out to a fuller conception. It is from that higher absolute point of view that the lower relatives can be explained. All true explanation is from above downwards."14 We can state that even this attempt on part of the scholars and sages to take up these Saptabhanginaya, which is a corollary to anekant vada is an attempt by the Jainas to reach the highest conceivable truth to perfection. Even as an attempt to reach perfection, it is worth experimentation. If we state that absolutism is an extreme, so is pluralistic realism of the Jainas, the Jains also give us the description of the freed soul in the stages like- Jiva, Atma, Param Atma, Tirthankara and Siddha. It is

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124 true that....." positive descriptions are given of the great soul as that it has infinite consciousness, pure understanding, absolute freedom and external bliss...... 15 Multi-dimensional Application of Anekantavada Application of Anekantavada As we come to the question of application of this doctrine in various spheres of life and in the spheres of philosophy we will take a few examples and see how the doctrine will suite and apply in these. But as we do this, two statements will be worth noticing. As Dasgupta states - 66 and, and, ..... nothing could be affirmed absolutely, as all affirmation were true only under certain limitations."16 all affirmation are true of a thing only in a certain limited sense. All things (vastu) thus possess an infinite number of qualities (Anekadharmatmakam Vastu) each of which can only be affirmed in a particular sense. Such an ordinary things as a jug will be found to be the object of an infinite number of qualities from infinite points of view, which are all true in certain restricted senses and not absolutely"" "Thus in some relation or other, anything may be affirmed of any other thing, and again in other relations, the very same thing cannot be affirmed of it. The different standpoints from which things (though possessed of infinite determinations) can be spoken of as possessing this or that quality or as appearing in relation to this or that, are technically called Naya: Application Let us now take a few glaring examples whereby we can see how Anekantavada can be applied in life. The first example that we take is that from family-life. There is, say the case of a family of fourhusband, wife and two sons. The sons are brought up well, highly educated and the parents sacrificed lots for the sons with the intention of imparting good cultural heritage, education and settled life to them.

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Application of Anekantavada Then comes the question of their career. Whatever the ambitions of the parents, the elder son resolves to take up his father's business and the younger one states that he wants to become a Jain Sadhu. For years the parents had seen that their younger son had little interest in worldly affairs and he was getting more and more leaning towards Dharma. Parents were themselves religious and so, for years they encouraged him. But as the momentous decision came, the parents were shocked, unhappy, baffled. 125 Now, the whole position came to this. The younger son firm on his decision though he sought the consent of his parents for his new life and initiation. The mother, through extreme emotional attachment was not inclined to give her consent, though she was very much religious. The father had, besides emotional attachment, several worldly and practical considerations in not giving consent. The elder son has his own views, partly loving and partly selfish and he suggested that the parents give their consent. The grandparents looked upon this as a grand opportunity to win laurels in the Society, to win prestige. They advised the parents of the boy to give their consents willingly and smilingly, and raise the status of the family high. There was a friend of the younger brother who advised initiation into monkshood only after proper maturity and after passing through mundane life for a few years. Another friend strongly advised the parents not to give consent, but to get him married to his sister who desired so. Thus, truth is to be viewed at from several angles by the parents to arrive at a decision whether or not to give weight to all the opinions. Now, there are several angles of vision from which the proposal is being viewed and every angle of vision is based on some consideration or another. The whole proposal is in a fix and the relatives suggest other alternatives also. All want to come to a positive decision, which also reflects upon the proposal of the younger son and its consequences. A sincere attempt is there on part of all to come to a unanimous decision in which the visioning by all shall prevent conflicts,

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126 Multi-dimensional Application of Anekantavada the visioning of all should come together because the question is to be solved, as far as possible to the satisfaction of all. Here, Anekantavada and Saptabhangi come to the rescue. The family may sit together and discuss the problem together whether or not the parents should give their consent to the younger son. The doctrine of non-absolutism when grasped will guide them. The following fundamentals will be accepted by all. (1) The keen desire of the young man is worth serious consideration, definitely not worth outright rejection. (2) Different family-members and friends can have different views of the matter due to their varying considerations, angles of vision and understanding. (3) There can be several options (a) consent to be granted (b) consent be not granted; (c) consent be postponed and the young man be advised to reconsider the matter (d) the young man may be advised to think longer over the matter and see if he can find some other alternative for himself; (e) all family members may ponder over the matter and consider whether they can give up or modify their stand; (t) someone may feel that the problem of consent defies all consideration and solutions; (g) all might try to come to a positive decision of 'yes' or 'no' very difficult though it is. Good intentions, avoidance of conflict, modification of their stands and consideration, a spirit of mutual trust and respect for each other and spirit of adjustment etc., are in fact in the minds of the members of the family and the young man. Faith in goodness and confidence in each-other, due respect for each other' views etc. are the points that are taught by this theory of non-absolutism and the seven possible alternatives. Here, we are convinced that the application of the doctrine will go a long way in solving the problem. This fructifies the explanations of Anekantavada given by Sukhlalji : "Non-absolutism is a method of thinking and analysis. It is a mental eye that is open from all directions and all sides, It refuses outright to view, from a broken or an incomplete

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Application of Anekantavada 127 angle, any subject of knowledge, thinking and conduct."} We may now take the case of Factory Workers who have given notice of strike and have submitted a charter of demands. Some of the demands 'may be true some 'may be false, some 'may be exaggerated. Some justified demands too 'may be not possible to meet due to (a) the financial astringency of the company, and (b) due to the difficulty in paying even the minimum dividend to the shareholders. Here, the workers will claim that all their demands are just, the management might not be willing to pay more or sanction more benefits to the workers; the shareholders desire to have higher dividends. All have their own angles of vision, interests and truth (which is not absolute) and these are based on certain other considerations. Here truth and solutions are to be sought. We can agree on the sevenfold judgement, though there can be more facets, we can consider with an open mind, study the problems in all varied aspects and argue. (1) May be the demands are true and just. (2) May be the demands are false and unjust. (3) May be they are true from one angle of vision and point of view and may be false from another angle of vision; May be the demands defying all solutions the face of reality of things. May be the demands are just and true and yet difficult to be met. May be the demands are false and yet not conceding would create other problems. (7) May be the demands are true, false and defying solutions in the face of the considerations that are at defiance. Even if we take just these seven judgements and proceed to find a solution. It would be possible, to arrive at truth by - (a) A sincere attempt by all to understand and accept the points of view and other considerations of all concerned in the matter. A spirit of give and take based on humanitarian grounds may be sought may be helpful. Mutual understanding and adjustments may be brought in. (d) Respect for all and sincerity shall be at work.

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128 Multi-dimensional Application of Anekantavada (e) All in their moments of calm and wisdom might combine to find a way out. (1) Even the workers must realise the consequences of extremes that they have to face. This is the spirit of Anekantavada, which has a corollary in the seven-fold judgement in application. Umesh Mishra therefore, rightly stresses the point that - "When man is baffled by the problem that he faces, he tries hard to probe into Reality and try to examine and analyse its traits, its multifacets and so many angles of vision. It is here that the spirit of Anekantavada and the seven-fold judgement come to his rescue."19 The word "syat in the Saptabhangior Syadvadais significant. It implies - (a) Acceptance of many facets of truth; (b) Acceptance of very great difficulty in arriving at what might be called absolute truth, which evades man for long. Only through respect for others, one can break ground and come nearer to the vision of others. This requires large-heartedness. Avoidance of extremes, though it is not exactly adherence to the middle path (Madhyama Marga) of the Buddhists. (e) It is a hard effort to arrive at the right decision. (1) In the realm of jnana it is a constant attempt to come near and also nearer to truth. This is how we have studied and analysed the doctrine of Anekantavada, as we applied it in life, by means of some examples, we find, to our great surprise, that the doctrine of Anekantavada has a far wider application, and in practical application, the meaning of doctrine gets far widened and elaborated. Application of this great doctrine means the following points: (1) Acceptance that truth can have and does have many facets in mundane life as also in philosophical life. (2) The doctrine stands true to men of the world as also to the Monks. All facets must be duly respected and given the same importance, when a problem is to be resolved. (4) Absolute truth and an absolute solution are difficult to arrive at. (3)

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Application of Anekantavada 129 (5) The doctrine is a natural corollary to the philosophy of Anekatmavada and the Saptabhangi Naya is a natural corollary to the doctrine of knowledge that is Anekantavada. It brings the Jivas nearer and makes them more tolerant to the different outlooks of others. Liberal outlook develops in us due to the application of the doctrine to solve our problems. Sympathy, compassion, respects for all the Jivas develops in natural course. This naturally means non-hurt to others -physically, mentally and emotionally. (10) The doctrine thus accepts the principle of unity in the midst of diversity, even though absolutism in the philosophical sense finds no prominent place in Jainism, even in its theory of knowledge. (11) Compromise, adjustment etc. develop in life though temporal, selfish solutions are not allowed to evolve. (12) All this shows that the applications of the doctrine in life is more important than mere theory just as we can state that Darsana is more important than mere talt vajnana, as explained by Radhakrishnan, Dasgupta, Sukhlalji and all. (13) The doctrine will be of no help to arm-chair-radicals in the western sense of the term. We can conclude it with these scholarly words of Pt. Dalsukh Malvania "Non-extremism must be adopted in full observance if nonviolence is to be restored to. Thus, the principle of non-extremism, the philosophical doctrine of Jainism springs from non-violence." It keeps the doors of thinking open, and you will acquire truth from the thoughts of all. For those who are insistent about truth, the false insistence to be given up is-"only that I believe is truth and what others believe in is falsehood." If one does not give up this, he will be doing injustice to other and this too amounts to violence. It is, therefore, absolutely necessary for the non-violent to be non-extremist. Therefore, the development of Jaina philosophy lies not in extremism but nonextremism." '20

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130 Multi-dimensional Application of Anekantavada Notes & References: 1. As designated by Dr. S. Radhakrishnan. 2. Actually, except Carvaka Darsana, all philosophical systems accept and adopt salvation or Moksa as the final goal of their metaphysical, spiritual pursuits. It is also called Nirvana. Their concept of Moksa or Nirvana however varies. 3. This is one of the terms "Nirgrantha" 4. In fact, becoming totally free from karma on one side and aspiring to get enriched in jnana on the other is the way of the Sadhus and the Sravakas both to enrich their inner awakening and consciousness so that the path to Moksa becomes clear, ultimately of course, even jnana is expected not to become a bondage. 5." Essence of Jainism", Pt. Sukhlalji, tr. R.S. Betai p. 167 6. Ibid - p.167 7. This is similar to the statement in the realm of Philosophy that Vade vade jayate tattvabodhah i.e. with every theory and concept we are. enlightened more about Reality. 8. This was one of the methods of teaching the doctrines of the Upanisads. The Jijnasaof Virocana was satisfied by this understanding and he enquired no further. 9. Indian Philosophy, Dr. S. Radhakrishnan Vol. I. P.306 10. Ibid - p.133 11. History of Indian Philosophy, Das Gupta vol. I p. 127. 12. Ibidp. 176 13. Essence of Jainism pp. 182-183 14. Indian philosophy Vol. I. p.306 15. Ibis p. 333. 16. History of Indian Philosophy Vol. I. P. 176 17. Ibid p. 176 18. Essence of Jainism p. 167 19. Bharatiya Darsana - Dr. U. Mishra - p.130 20. Essence of Jainism "Preface - p.16

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Application of Anekantavada in various Disciplines Utpala Modi Anekantavada is the heart of Jaina metaphysics and Nayavada and Syadvada (or Saptabhangi) are its main arteries, or to use a happier metaphor, the bird of Anekantavada flies on its two wings of Nayavada and Syadvada. The claim that Anekantavada is the most consistent form of realism lies in the fact that Jainism has allowed the principle of distinction to run its full course until it reaches its logical terminus, the theory of manifoldness of reality and knowledge. In the theory of the Anekanta nature of reality the notion of manifoldness not merely presupposes the notion of manyness or pluralism, but also contains the activistic implication of reciprocity or interaction among the reals in the Universe. A thing has innumerable number of characteristics. Every object possesses innumerable positive and negative characters. It is not possible for us ordinary people to know all of them. We know only some qualities of the substance. To know all the aspects of substance is to become Omniscient. The epistemological and logical theory of the Jainas is called 'Syadvada'. Both Anekantavada and Syadvada are the two aspects of the same teaching-realistic and relativistic pluralism. They are like the sides of the same coin. The logical justification for the formulation of these two methods of Nayavada and Syadvada consists in the fact that the immense complexity of the relativistic universe is too baffling for the human mind, with its limited range of perceptual and other capacities

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132 Multi-dimensional Application of Anekantavada to penetrate at once, into its full secrets, In the process of grasping the bewildering universe analysis or Nayavada naturally precedes synthesis, or Syadvada, and the two methods together offer an articulated knowledge of the universe. Anekanta consists in a many-sided approach to the study of problems. Intellectual tolerance is the foundation of this doctrine. It is the symbolisation of the fundamental non-violent attitude. It emphasises the many-sidedness of truth. Reality can be viewed from various angles. The function of philosophy is not merely an academic pursuit of reality. It is a way of life. It emphasises a catholic out look towards all that we see and experience. Jainism is realistic as well as pluralistic. Its philosophy is based on logic and experience. Moksa is the ultimate aim of life. It is realised by the three-fold path of right intuition, right knowledge and right conduct. Right knowledge is possible by the right approach to the problem of life. Anekanta gives us the right approach to looking at the various problems of life. Anekantavada meets the extremes and presents a view of reality, which comprehends the various sides of reality to give a synthetic picture of the whole. The Anekanta view presents a coherent picture of the philosophies, pointing out the important truths in each of them. It looks at the problem from various points of view. The cardinal principle of the Jaina philosophy is its Anekanta, which emphasises that there is not only diversity but that real is equally diversified. Two doctrine - result from the Anekantavada Nayavada and Syadvada. Nayavada is the analytic method investigating a particular standpoint of factual situation, Syadvada is primarily synthetic designed to harmonise the different viewpoints arrived at by Nayavada. Every difference in religious and philosophical ideas, in fact, in all opinions and beliefs may in this light, be understood to furnish not a cause for quarrel, but a welcome step towards the knowledge of the real truth. Anekantavada requires that all facts and assertion should be studied in relation to the particular point of view involved and with reference to the particular time and place. If these differences are clearly

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Application of Anekantavada in various Disciplines understood, the differences in principles will vanish and with them the bitterness also. Obviously, this is the best means of promoting common understanding and good will amongst the followers of different faiths. One might say that this is mere common sense and that the principle is presupposed in every system of thought. It must, however, be remembered that the principle if kept in the background is always forgotten when needed most, and that common sense, unfortunately, is a thing, which is most uncommon. Syadvada aims at harmonising seemingly discordant doctrines and teaches us toleration as well as intellectual freedom. It does not make a man obdurate but simple and increases in him the stock of harmless cheerfulness. 133 Anekanta is an attitude of mind, which would forbid us to take one-sided partial view of a thing or problems. It is a many-sided approach to the understanding of the problems. One sided and dogmatic approach breeds discontent and hatred and it does not really give a comprehensive picture of reality. Anekanta is the expression of intellectual ahimsa. It teaches us to respect other views. We should realise that we are not the only persons who are right and that we are not alone. What we need today is the spirit of understanding and respect for each other in our social and political life. We are exploiting communal distinction for political gains. We are made aware of our differences rather than our identity of views and interests. And Anekanta attitude will facilitate understanding and sympathy for each others point of view. Then will disappear the iron, the bamboo and the dollar curtains. Today religious and communal distinctions are being politically exploited. Widespread regional feelings, corruption and hepotism have degenerated the very fabric of our society. We have become helpless spectators in the fierce drama of hatred, avarice and violence. Under the garb of ideologies of doubtful suitability to our society and the concept of committed social order we are destroying the very foundations of social order built with arduous and painful efforts of great men for centuries. The principle of Anekanta, ahimsa should be the solid foundation of society today, we should seek

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134 Multi-dimensional Application of Anekantavada forgiveness of all creatures and offer friendliness for all. We should have no enmity against any one. The application of this Anekantavada approach (method) or outlook on life or living is very significant. Whatever may be the philosophical standpoint, unless it has a relevance to life, it does not get full significance and value because, religious vision and philosophy are all meant for the prosperity of the mankind. Whenever there is a clash and conflicts amongst different groups, harmony and order could be established by the doctrine of Anekantavada. It is a true, real outlook to the life. It is not the monopoly and privilege of any one. It is a balanced, broad, impartial outlook on life. It helps us to decide and resolve conflicts, so it is a model. It is a way of thinking. This reconciliatory attitude is a panacea for all philosophical and religious conflicts. All views must be equally honoured. One should never resort to violence and all differences and disputes relating to religion, language, region, or other political or economic grievances should be settled by peaceful and constitutional means. Anekantavada can be used as a technique. Technique consists in the means used or the mode in which the whole method or a stage of it is to be pursued. It draws attention to the fact that there are innumerable qualities in things and beings that exist, and ever so many sides to every question that may arise. We can talk about or discuss only one of them at a time. The seeming differences in statements vanish when we understand the particular point of view. We have thus seen how a difference, or to be more accurate a seeming difference of opinion may arise between two person when they are actually speaking about two different aspects of the truth. Two men pulling a piece of rope in opposite directions and when the rope breaks in two, both the men are sure to fall. If one of the two men slackens his hold, not he but the other man falls. Likewise, the believer in Syadvada takes no part in disputes and thereby achieves a victory. Impressed by the rapid strides in science and technology, the mind of the modern man has got moulded to accept all things by logic and scientific standards. Science has as it were become an obsession

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Application of Anekantavada in various Disciplines with the modern man. How can one hope to be happy without peace of mind? And how can one hope to have mental peace without Anekantavada? Learn therefore, first to assimilate the philosophy of Anekantavada in life and you will be astonished to find yourself mentally at peace even in the midst of all vicissitudes of life in fair weather or foul! 135 The practical aspect of the 'Syadvada' primarily lies in the fact that one must always concede to the other point of view without any biased attitude and thus win his friendship: if this be not possible, one should at least cultivate neutrality. Indeed if only we learn to see others through their point of view, mankind would be spared the sad results of manifold conflicts. Needless to say, that Anekantavada is like an antidote or potent pill spiritually which teaches man to think with balance of reason in the light of such comparisons and relativity and ultimately cures him of his helplessness in suffering and conceit in happiness. Anekantavada therefore, can be called a spiritual tonic, which tones both the body and mind of the suffering self. It promises peace of mind and therefore health of physique also. Pleasure and pain, good and bad are all our mental attitudes. Heaven and hell are first the creations of our mind before we experience them externally in life. As the great English poet Shakespeare has said, there is nothing good or bad in the world but thinking makes it so or mind in its own place can make a heaven of hell or hell of heaven." They all depend on our angles of looking at the situations. It is upto us to live in constant happiness or in permanent unhappiness on this earth. The habit of relative or comparative thinking is the real key to peace and happiness. It served as the key to unlock the doors of wisdom and the soul means to establish uniformity amidst diversity of views. The value of looking at things from different angles both in scientific investigation and in practical affairs is obvious. It draws upon us the idea that reality is always complex it discourages dogmatism and hasty conclusions. In practical matters it nurses a spirit of justice and guards us against fanaticism. We all in short are encouraged to respect the feelings and use of others. The Anekantavada thus, is the

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136 Multi-dimensional Application of Anekantavada master key of different religions. Today the world is entangled in the meshes of ideologies. Each ideology tried to uproot the others, but in the ensuing conflict it is humanity itself, which is being uprooted. In such an environment, the application of Anekantavada with its philosophy of relativity can play a supreme role in bringing harmony among these conflicting ideologies. If used it as a model, it persuades each sect to understand and appreciate the point of view of the other and thus removes discord. It is not a sect or just one more conflicting ideology, it is a way of thinking and living. It is a technique to synthesise and harmonise the conflicts, which can be applied in various disciplines and fields. If applied as a decision model, its application will liberate the mind, develop the mind, and liberate from false beliefs, dogmas, superstition, dogmatic attitude, misconceptions and so on. Its main aim is to develop man's taste, reasoning, mind, rational thinking, consistent thinking and how to act in certain circumstances and how to judge between two courses of action and select the right course of action to proceed further for the onward march of liberation. We are living in a world of chronic conflicts and in constant dread of war. Application of Anekantavada helps us to understand and think rationally, consistently all the aspects of a thing and to avoid the religious conflicts as well as biased attitudes. Application of Anekantavada is a panacea for the present communal problems and a key to peace and happiness, which is of prime importance. *

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Application of Anekantavada in Conflict Resolution V.M. Doshi Instinct of life is undoubtedly very active in every living being and it is no wonder that an animal does always try its best to preserve itself. But everyone, while preserving himself, should also consider his own living along with the living of others. One should have respect for life or others life in any form. Respect for life of others implies respect for their opinions. We are all imperfect human beings. We cannot comprehend an object in its totality and our view of it, is limited. Human knowledge as its best is after all partial knowledge and it is not free from error and illusion. To view a thing not only from a single point of view but to examine it from all possible points of view is the real meaning of the doctrine of Anekantavada. Remarkable for its originality, acuteness, subtlety and realistic approach and essentially a subject of folk philosophy, the theory of knowledge variously known as the doctrine of Anekantavada, the theory of multi-sidedness, the law of multiple reality of knowledge, the synthetic or synoptic theory, the law of multi-dynamic vision etc.; belongs to the realm of religion. Since it takes us nearer to truth in knowledge, it is a philosophy and since it teaches discrimination of conduct, it is a religion. It is a positive analytic approach towards philosophical, religious, ethical, economical, political and various other problems, which gives us a broader perspective and takes us nearer to truth. It is a doctrine of tolerance and respects the views, ideologies

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138 Multi-dimensional Application of Anekantavada and faiths of others. It is a scientific way of thinking and of seeking to harmonise and reconcile all conflicting viewpoints, it attempts to present a synthetic, synoptic and comprehensive picture of reality. The strength of Anekantavada lies in its openness, clarity and impartiality. Anekanta is the basic principle of complexity of reality and seeks to see things from all possible standpoints in all possible ways and as comprehensively as possible. One who has developed the Anekanta outlook does not dislike other viewpoints. He looks at other viewpoints with understanding and sympathy, just as a father looks at the activities of his son. One who develops the synoptic outlook based on the Anekanta attitude is always guided by objective and rational considerations in evaluating the theories of reality. Self-contradictory elements can exist in one, the same thing in different capacity. For example, the same man is father to his son, son to his father, husband to his wife and so on. Swami Dayananda Sarasvati was once asked whether he was a wise man or not. He said, in the field of Darsana I am wise but with reference to the practical world I am not wise. In fact positive and negative aspects belong to everything. So many-sided characteristics of substance is the basis of Anekanta. The word 'many' is not diametrically opposite of 'one' for 'many' includes 'one'. Every object possesses infinite characteristics and these characteristics are not conceptual but really exist in the object. Anekanta takes into account all possible viewpoints and would not allow a single element given in experience to be rejected as false on the verdict of abstract logic. Things are dynamic by nature and so their changing quality is spontaneous. Every real is, therefore, the cause of its own change. Existence persistence and cessation are the fundamental characteristics of all that is real. Anekanta vada affirms the possibility of diverse attributes in a unitary entity. There is no opposition between unity of being and plurality of aspects. A thing is one and many at the same time a unity and a plurality rolled into one. The Anekanta view presents a theory that every object is a synthesis of the attributes of permanence and

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Application of Anekantavada in Conflict Resolution 139 change. From the point of view of substance, it is permanent and from the point of view of modes, it is changing. Substance and modes are inseparable and complementary. Without one the other does not exist. The modern scientific view of reality accepts the fact of transformation. Nothing is destroyed; everything is transformed. For instance, a candle burns, but in its process of burning the substance of the candle is not destroyed. It is transformed. We find transformation of water into a different form of ice, water or of the gases namely hydrogen and oxygen. This view is supported by actual scientific experiments. Water evaporates into vapour that makes clouds and clouds give rains. Every substance has its modes. For instance, Jiva is a substance but it experiences itself in the empirical world in its various modifications and states in different forms of life. A substance is a substratum of change and changes take place in a substance. Modern science analyses an atom into its three constituents (1) Neutron which is its central and focal point, (2) electron which is moving with a velocity and (3) proton which is non-moving. Einstein's theory of Relativity expresses the spirit of Anekanta vada. The law of multi-dynamic vision may be put to great practical use. The goodness or badness of a decision, of a social order, of an institutional organisation, of a matter of belief etc. may also be judged by a comprehensive view of reality. The history of the world is at many places blackened by horrible wars fought in the name of religion. Those who began the religious wars fought very obstinately and very often sacrificed their own lives were not necessarily bad people. In fact, they were sincere in their decision and undertakings and they had the rare virtue of courage of their convictions. What led them to do these dreadful acts in the name of religion, were not their selfish aiming for personal gains or other material benefits. It was a grievous mistake and an error of judgements on their part to decide on wars. It was their commission to take into consideration the other side of the whole matter. They were honest and sincere in their beliefs about a point in their religion but

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140 Multi-dimensional Application of Anekantavada they omitted to consider that those who dissented from their views might have been as sincere in their views as they were in their own views. In order to arrive at the right decision about that religious point, they as seekers of truth, ought to have taken into consideration the views of the dissenters instead of solely relying on their own views. It would have given them a comprehensive view of the matter under consideration supplied them with sufficient information and prevented them from taking a fanatic attitude. The notorious crusades, however much they may be glorified, were certainly grievous misdeeds which could easily have been avoided. Each of the contending parties was guilty of an error of judgement, each omitted to appreciate that its opponent had reasons for its religious persuasion and the result was a series of horrible wars, extending over several decades. It would not be impertinent here to mention the Shri Ram Janmabhumi and Babari-Masjid conflict. It is a horrifying illustration of overriding fanaticism. Every religion teaches to love and no religion teaches to kill and yet thousands of lives were killed in the name of religion over an issue of no rational importance. On the international scene the Iraque-American conflict will prove disastrous to the peace and prosperity of the world at large. The multi-dynamic vision is conspicuous here by its absence. Well-wishers of humanity are at pains to find out ways for avoiding wars. It is difficult to say how far the UNO will be successful in preventing wars. It seems to be proceeding on the wrong track. Proposals for limitation of armaments, for inspection of a Nation's armed strength and such other proposals of the UNO, may be efficacious for the time being but they will not permanently prevent wars unless the mentalities of the nations are made to change radically. The message of Anekantavada should be most enthusiastically spread far and wide. This doctrine would be more effective to establish world peace, if it is popularised. Vinoba Bhave has emphasised the need of understanding Anekantavada for the sake of world peace. In order to avoid wars in future, every nation should adopt the tendency to judge a matter not

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Application of Anekantavada in Conflict Resolution only from its own stand-point but also from the stand-point of other nations as well. In other words, it should consider the question in all its aspects. This is the principle, which should govern the moral conduct of nations, if wars are to be avoided and this should also be the principle governing the moral acts of an individual person, if his behaviour and conduct are to be morally impartable. Permanent avoidance of war involves a tolerance of views of others and laying of emphasis on essential points upon which the contending parties are agreed or can be made to agree. A sincere adoption of the non-violence as the moral directive for the individual and for the nation is the second requisite for avoidance of all future wars and for establishment of permanent peace on earth. Anekantavada presupposes a spirit of equanimity in understanding the problems of others. Upadhyaya Yasovijaya says that one who has developed the Anekanta outlook, does not dislike other view-points but look at them with understanding and sympathy, just as a father looks at the activities of his son. He is guided by objectives and rational considerations in evaluating the theories of reality. The intellectual confusion is created by Ekanta while the clouds of confusion is cleared by Anekanta. The case of Emperor Asoka illustrates the power of love in taming war and other bloody forms of inter-human strife. Horrified by the disastrous results of his victorious wars, Asoka in the second half of his life, under the influence of Buddhism, radically replaced his policies of war by policies of peace, friendship, constructive reforms, building of highways, orphanages, schools, museums, temples, planting trees, digging wells and in all possible ways helping his own population as well as that of neighbouring states. Talking of psychological and scientific means for increasing self-improvement and social improvement Abraham H. Maslow, the American clinical psychologist, says that the ultimate disease of our time is valuelessness. It seems that it is in the combination of rationality and morality that we find persons who not only feel for humanity but also go a step further by doing something about human imperfections

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142 Multi-dimensional Application of Anekantavada through use of a principled action governed by reason. Rationality means the use of logic, reasoning and evidence in problem solving. Morality generally refers to a system of values, ideas and attitudes that help persons to decide what is right and wrong and what their duties and responsibilities ought to be. Persons with the attitude"do unto others what you would have them do unto you "are more likely to treat others with kindness and charity. The endless wars increasing crime, atomic threats, child abuse, drug addiction and political scandals have made it abundantly clear that science, technology and money alone are not going to solve the problems of humanity. Perhaps we need to look inside both our minds and hearts in a search for moral and ethical values as principles to serve as guidelines for living nobly with ourselves and with others. The multi-dynamic vision is developed at home. It is the family that respects the child and treats him with dignity that will tend to develop the multi-dynamic vision of its members. The members of these families get less involved in misunderstandings and conflicts because they usually are able to see what the problems of the family are and to discuss them freely. These families allow for the autonomy and inner feelings of the individual member and not attempt to force a particular belief or idea on one of the family members. Rather they will allow that person to explore other ideas and values freely and to find the right ones for him. They tend to operate with a fundamentally democratic orientation. Problems that arise are openly discussed and all the possible solutions are explored. They are not rigid or static but dynamic and in a process of growth. They tend to have friendly relations with people from different areas of life. Their criteria for friendship are not based on race, religion or money but on their involvement with others as fellow humans. Perceiving reality as it is, they do not waste time on discussing together inaccurate information, but seem to get at the rest of the problem and deal with it in a realistic one. If interpersonal relationship of members of a family is governed by multi-dynamic visions, one can proudly say, "My home is my heaven."

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Application of Anekantavada in Conflict Resolution The present-day social atmosphere is filled with dins of clash between a group of one political, economics, religions or other system and another. These conflicts indicate dangerous possibilities. But it is not impossible to avoid the conflicts. Each group feels that in consideration of the time, nature, the attitude of the people and the local circumstances, its ideal is perfectly right and further feels that it has therefore, the right to impose it upon the other groups. But what each group forgets is that in similar consideration of time, the nature, the attitude of people and the local circumstances of the other group is justified in adopting its own ideal. it The highest virtue for a trading people in modern times is considered to consist in acts, which are calculated to increase national wealth. This supposed virtue leads these people to exploit the backward people's right and left. This view is one sided and morally bad. It does not consider the other side of the question. Other peoples have a right to exist as well. 143 Adulteration of food commodities would be out of question, if traders considered its effects on the consumer's health. The Anekanta attitude of considering every problem in social, political, religious, commercial and other fields, is sure to avoid conflict and lead to peaceful solutions. It is this multi-dynamic vision which holds the secret key of solving the present-day world problems and also the intricate problems of an individual's life. It may be argued that practical applications of the multidynamic vision are not seen anywhere and this is true but it cannot, therefore, be concluded that this doctrine is inefficacious in any way. It only shows how the present-day world in its mad rush for selfish gains, is treading the wrong path. In fact the Anekanta way of life is in keeping our glorious cultural traditions. In India, at least acts of complete selflessness were very common. Mightiest of monarchs here in the height of their power and prosperity, were found to give up all they had and cheerfully adopt the life of a passionless and possessionless monk. All such acts of high mindedness are based on a view which is not confined to one's own

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144 Multi-dimensional Application of Anekantavada self but extends over a wider range and to the consideration of facts and circumstances relating to others and this is essentially the Anekanta way. It is well known how Bhama Shah, the minister, gave away all his life's earnings for a worthy cause. Human beings are complex, changing and evolving gradually onto new and higher levels of development. If we are ever going to resolve the barriers that are preventing us from becoming more fully human, we must consider all leads all hints, all ideas about improving human nature. The multi-dynamic vision will ultimately lead to selfactualisation.

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Anekantavada & Jurisprudence M. B. Shah The doctrine of Syadvada may mean logical process of reasoning to find out the truth. The truth or reality reveals itself in different ways at different stages of our knowledge. What is true from one standpoint may not be true from another, particular aspects are never adequate to the whole reality. The subject may be pertaining to "Atma" or "Jiva" It may pertain to worldly affairs. The task of finding out the truth has all throughout remained a complex and vexed one. Syadvada provides that to find out the truth, particular subject is to be looked from many-fold ways and views. All the possibilities are required to be thought over. There should be comparative study. The subject is also to be dealt with in the context of a particular situation or from its relative aspect. This doctrine insists on the correlativity of affirmation and negation by the method known as Saptabhangi. For knowing things clearly and distinctly, it is required to be known in its self-existence as well as in its relations to other objects. Still however, the principle of Syadvada does not mean that the revelation or ascertainment of truth is by a fragile mind. The decision is to be arrived at logically and fairly after removing all the doubts and after dealing with the contrary views from all angles. Hence, the purpose of doctrine of Syadvada is to ascertain the truth with regard to a particular subject. In this context, it can be said that Syadvada is the foundation of justice and is the heart of parliamentary form of democracy. Lord Mahavira has preached Ahimsa as way of life-Acara...

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146 Multi-dimensional Application of Anekantavada and Anekanta vada as thinking process (Vicara). The four pillars on which Syadvada rests are fraternity (Maitri) Kindness (Karuna), Joyness (Pramoda) and, impartiality or detachment (Madhyastha). The essential features are interlinked, interconnected and interdependent. If any one of these features is lacking, analysis of the subject would not be a correct one. The reason is after seeing certain acts of a gentleman, if a person has feeling of hatred, then towards him, the person would not have good feeling and fraternity or friendship would vanish. Once the atmosphere of friendship vanishes in the atmosphere of bitterness, it would be difficult to trace out the truth. Further, if there is bitterness, impartiality or detachment cannot be there. Therefore, all these virtues, which are essential features of Syadvada, are interconnected or interdependent. If these principles are adhered to, then it may lead the human being to practise Ahimsa. Ahimsa in its minutest form of not hurting or offending others-inay be human beings, animals or vegetation. It broadens the outlook of the human being and teaches him to view a particular subject as a whole from its various facets. If the views of others are considered by a person by putting himself in the position of others then numerous conflicts in the society would not arise. A man would think ten times before doing a wrong. It is said that human beings are social animals, still, on numerous occasions they behave in anti-social manner and carry out antisocial activities because the animal instinct within them overpowers them for various reasons including greed for wealth or power. This is done by ignoring the principle of Syadvada. If the principles of Syadvada are followed only to some extent there would be substantial reduction in activities of plundering of national wealth, mad rush for getting wealth overnight by hook or crook, cult of terrorism, mass killing, rampant corruption and erosion of moral values in all fields. Of course, there should not be an illusion that any one can convince the wolf that it is unjust to eat the lamb because the lamb was innocent and had not polluted the water, which the wolf was drinking. Another principle of Syadvada is to consider the subject in its context or in relation to a particular situation. It is known to the Jain philosophers that when a question as to whether soul (Jiva)and universe

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Anekantavada & Jurisprudence (loka) are permanent (Sasvata) or not was asked by Gautamaswami to Jamali (son-in-law of Lord Mahavira), Jamali could not reply. Lord Mahavira explained it by saying that the soul as a soul is immortal but the soul as a human being, animal, germ, tree or Deva is mortal. Similarly, with regard to universe, as a universe it is permanent. Still however it is subject to change depending upon the time (kala). In the same manner, the Judges are also required to decide the matters in context of the law, situation and purpose or motive for doing a particular act. 147 It is said that Judge is expected to be open minded till he decides the matter. He is expected to be impartial and not biased- full of mercy, still not fragile- firm but not obstinate. Anekantavada also requires that a particular say is not to be straight away accepted or rejected. The truth is to be culled out by looking at the subject from all angles. The subject is required to be deeply studied and all the arguments in favour or against are required to be logically dealt with. Same thing is required to be done by a Judge in deciding the matters. Without following the principles of Syadvada, legal system for doing justice in any form cannot survive. For sifting the truth from untruth, the philosophy of Syadvada is to be followed and in an integral part of the judicial system. No doubt, under the legal system, Justice is required to be done within the four corners of law and by following the procedure established there under. Further, it is expected from the Courts that the justice should be what the right-minded members of the Society believe to be fair. That goal is difficult to achieve because of human frailties, procedural delays or technical flaws. The Courts are required to decide the cases on the basis of: (a) Facts and circumstances of each case, (b) Law applicable to the dispute, (c) Procedure prescribed by the statute, (d) Fundamental rights guaranteed under the Constitution, (e) Case law or precedent on the same subject or similar point, and (f) Principles of natural justice, that is to say, no man could be a Judge of his own cause none should be condemned unheard and

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Multi-dimensional Application of Anekantavada general duty to act justly and fairly or fair play in action. Take us take an illustration of a criminal case. "A" commit murder of "B" in the following circumstances. (i) "A" is a member of a Terrorist group. Fires at "B" who is moving in the market. "A" is a member of dacoits Gang. At the time of committing dacoity, fires at "B" (iii) "A" fires at "B" because in past "B" assaulted him. (iv) "A" and "B" are friends. Because of a sudden quarrel and excitement, "A" fires at "B". 148 (ii) (v) "A" fires at "B" because "B" being a member of a dacoits gang was attempting to assault "A". In the aforesaid circumstances "A" has committed murder; but it has to be looked at from different angles and viewpoints. In one case "A" can be hanged. In another case, "A" may be acquitted. It is the function of the Judiciary. It is solely based upon the principle of Syadvada, that is, to look at the thing from different angles in different context. As "A" has committed murder, he is not to be punished or hanged in all cases or circumstances. On some occasions, the courts are described as temples of justice. For the time being, we may ignore the feeling that there is vast commercialisation of justice or of noble profession of lawyers. We may also ignore the opinion that it is advisable to suffer any wrong that has been done to you rather that approach the law court for getting justice. In spite of this criticism, it can be said that the Judiciary represents the culture of the country. In November 1992, the Supreme Court has, in the case of INDRA SAWHNEY vs.UNION OF INDIA. AIR 1993 SC 477, dealt with the question of reservation. The Supreme Court observed that we are dealing with complex social, constitutional and legal questions upon which there has been a sharp division of opinion in the society, which could have been settled more satisfactorily through political processes; the issues have been relegated to the judiciary which shows both the disinclination of the executive to grapple with these sensitive issues as also the confidence reposed in this organ of the State. The Supreme

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Anekantavada & Jurisprudence 149 Court is reminded of what Sir Anthony Mason, Chief Justice of Australia once said : "Security exhibits more signs of conflict and disagreement today than it did before, Governments have always had the option of leaving questions to be determined by the Courts according to law." This shows the importance of Judiciary in the democratic country where in the principles of Syadvada are integral part and indispensable. Further, for a Judge, Syadvada is way of life and holds a lot of meaning, relevance and scope for practical application.

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Syadvada and Judicial Process T. U. Mehta 1. Complex Reality and Fragmentary Knowledge "He alone, "says Rudolph Sohm',"can claim to have obtained a real vision of law, of justice and injustice, to whom life has revealed itself in its fullness. It is, of course, true of jurisprudence, as it is of other sciences, that the knowledge it commands is, and will remain, fragmentary. But it has a lofty end in view, to which it must strive with unremitting endeavour to approach as nearly as may be."" If the knowledge which jurisprudence commands is fragmentary, being the knowledge of life which has not yet revealed itself 'in its fullness', it is only the theories of Anekantavada and Syadvada which can lead one nearer to the lofty aim of all jurisprudence which seeks to render complete Justice in human relationship." Life is complex, and the problems of life can be viewed from many aspects. Truth of reality is still more complex and can be viewed from a variety of standpoints. However the apprehension of an ordinary human being is partial and hence, valid only from a particular point of view which cannot give a correct or even a nearly correct comprehension of the whole. Complex reality has not only an infinite number of qualities, but also an equal number of relations. A comprehensive study of all these qualities and relations is not possible if our approach to a problem is fragmented and partial. Apart from this, we have also to take into account the subjective approach of different viewers of the problems in question, and the circumstances under which these problems are viewed.

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Syadvada and Judicial Process 151 2. Nayavada-A Systematic and Logical Method: All the above mentioned factors make it difficult to formulate even a nearly correct judgement unless a systematic and logical method is evolved. This method is called "Nayavada". "Naya' means a stand point' and since reality or truth can be viewed from many stand points, 'Nayavada' teaches us to study all the available stand points before arriving at the final judgement. If an object or a problem is judged only from one stand point, the judgement becomes one sided, and is termed 'Ekanta'. 'Eka' means one and 'Anta' means end. Thus 'Ekanta' is a one sided view and the judgement is partial. Therefore, the Jaina philosophers, who are the main propounders of Anekanta ask us to take all available aspects into consideration before arriving at a judgement. They say that if we want to have a comprehensive idea of reality, we have to take into account not only the basic substratum, which possesses the element of permanence, but also, its changing aspects and forms. When forms are changed the original form dies away and a new form comes into existence. This new form is known as "Utpada' and the old one, which dies away, is known as 'Vyaya', while the substratum, which has the element of constancy, or permanence is known as 'Dhrau vya'. Every object, idea or problem possesses these three elements Utpada', 'Vyaya', and 'Dhrau vya'. The variables covered by 'Utpada' and 'Vyaya' are the structural formations of 'Dhrau vya' and hence the harmonious understanding of all the three is necessary for a proper judgement. As Siddhasena puts it?.' Anekatmakam Vastu gocarah" i.e. the proof of a thing comes by touching its various aspects. To enable us to touch various aspects of a problem the Jaina philosophers have given seven broad classifications of different 'Nayas' (aspects), through which we can perceive. These classifications are: (1) Naigama(generic-specific and teleological), (2) Sangraha(Class view), (3) Vyavahara (Empirical view), (4) Kjusutra (view having momentariness, (5) Sabda (synonyms), (6) Samabhiruoha (Etymological), and (7) Evambhuta (Specialised). The first three Nayas are with reference to the identification of the main substance" of the

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152 Multi-dimensional Application of Anekantavada object or a problem, which is called 'Dravya' in Jaina parlance, and hence are known as "Dravyarthika Nayas'. When we are aspecting the main substance only from its generic sense, or class view or empirical view, we are committing the mistake' of Naigamabhasa or Sangrahabhasa as the case may be. The remaining four Nayas have reference to the standpoints which identify the modes in which the main substance expresses itself. These modes are changing with the change of circumstances, time and place, and are known in Jaina terminology as, 'Paryaya' and hence these four Nayas are called * Paryayarthika Nayas'. When we emphasise a point to identify a problem or an object, by pointing out only to a particular 'mode' which a substance is adopting, we are committing a mistake of identifying the said object or problem only from that relevant aspect. These covers the doctrine of relevancy as envisaged by evidence Act that governs the court procedures. The function of every jurisprudence is to identify the real problem so that complete justice can be done between the contesting parties. But this can not be done if we are aspecting the said problem only from a particular view point. The above analysis clarifies our thinking and points out the mistake we are apt to commit if we try to identify the problem from a particular aspect only. It would be beyond the scope of this paper to go into the description and discussion of these classified Nayas, but it would be just sufficient to state that these different classifications of Nayas show how differently the same, object or problem can be aspected by different individual. They further show that each individual aspect is only partially true and since it is only partially true it is not capable of being wholly true, because the reality can be truly comprehended only by one who can see the whole. 3. Jurisprudential utility of Anekanta: Thus the jurisprudential utility of the theory of Nayas, which leads to the theory of 'Anekantavada' lies in its analytical approach of studying all available aspects of a problem and the consequential approach of a rational unification of the manifold revealed by this analysis. The task of this rational unification is done by the doctrine of

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Syadvada and Judicial Process 153 Syadvada". What we know by the analytical process of 'Nayavada', we express by the synthesis of 'Syadvada'. Though Etymological meaning of the word 'Syat is 'perhaps' it is not used to suggest a doubt but is used to suggest a relative truth and to rule out the doctrine of absolutism because, 'Syadvada' is obviously based on premise that every proposition is only relatively true. Its truth is related to the aspect through which and the limitations under which it is seen. Thus Syadvada' is nothing but the linguistic expression of 'Anekantavada'. Acarya Hemacandra equates Syadvada' with 'Anekanta' when he says syadityavyayamanekantah dyotakani' meaning, the word Syatis an adverb carrying the meaning of Anekanta. Thus 'Syadvada' and "Nayavada' are the corollaries of 'Anekantavada'. Once we are convinced that everything in the universe has infinite characteristics, and that limited knowledge which a human being possesses is not capable of apprehending all these characteristics, what should be our correct reaction to a thing, thought or a problem which comes across us in life? Surely, if our approach is objective and unbiased it should be, we would not rush to take an absolu iew of that thing, thought or problem because we know that limited as our knowledge is, our judgement based on limited data is likely to be wrong. As Burtrand Russel observes, "the distinctive picture of an unintelligent man is the hastiness and absoluteness of his opinions. The scientist is slow to believe and never speaks without modification-always ready to concede that it may be wrong." The 'modification contemplated by Russel is one contemplated by 'Syadvada' which uses the prefix 'Syat before every positive or negative preposition. The theory of 'Syadvada'enters into the thinking process of a judicial mind. None of us, not even a very highly trained judge, who has to deal with life's problems daily, would be able to reject the first impressions created by his past experiences, but as a seeker of truth, he approaches the data collected by him with an open mind, being all the while conscious of the fact that his first impressions are only 'likely' to be true, (Syat Asti). At the same time, he does not allow himself to forget that these first impressions are 'likely' to turn out to be untrue,

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154 Multi-dimensional Application of Anekantavada (Syat Nasti). His final judgement is formulated only when he collects all available data. But even thereafter, he is always ready to be persuaded to take the contrary view if new data throws new fresh light on the subject. This then is the approach of Syadvada' in the true judicial process. Aim of all jurisprudence is to try to render full justice and it is to achieve this end that every judge is expected to approach his data with an open mind and to avoid all absolutisms because he knows, or ought to know, that all knowledge is relative. 4. Syadvada and Doctrine of Natural Justice: The greatest contribution to the cause of justice is made by the emphasis, which the modern jurisprudence has put on the concept of 'Natural Justice'. What is this concept of 'Natural Justice'? It is a judicial concept based on fair play and operated for rendering substantial justice to the concerned parties. The concept is applicable where the statutory rules of procedure are silent. These rules of Natural Justice play much the same part in the law of every civilised nation, as does "Due process of Law' in the constitution of the United States. However, wide the powers of the state, and however extensive the discretion they confer on a state machinery, the rules of Natural Justice always require them to be regulated in a manner which is according to procedure fair. Without going into the ramifications of this doctrine, it may be said that the doctrine rests on two broad principles contained in Latin maxims, namely, (1)"NEM O DEBET ESSE JUDEX IN PROPRIA CAUSA" Which means that no one should be a judge in his own cause or that a judge must be impartial and without any bias. (2) "AUDL ALTERAM PARTEM' which means that both the sides in a case should be heard or that no man should be condemned unheard. On close analysis, one would find that both these principles unconsciously apply the principles of 'Syadvada'. If a judge has a bias or personal interest in the cause, which he decides, he is apt to look at the problem only form one aspect. His view would therefore be based on 'Ekanta' and his judgement would be partial. The second maxim,

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Syadvada and Judicial Process 155 which requires the hearing of both the sides also, requires the consideration of all available aspects before taking the final judgement. Thus both these principles unconsciously implement the doctrine of 'Syadvada'. As held in numerous judicial pronouncements, these principles constitute the 'Essence of Justice and must therefore be observed by one whose duty is to act judicially." In the field of philosophy the doctrine of Syadvada seeks to achieve the synthesis of different theories and emphasises that if we want to have a proper judgement about a thing, we have to bear in mind the nature of its substratum as well as its changing modes. Evaluation of evidence in civil and criminal jurisprudence is also supposed to be made having due regard not only to the central problem which forms its substratum but also to the changing modes and perspectives in which the said problem is aspected by different witnesses who furnish the said evidence. 5. Syadvada - A Comprehensive Synthesis: The importance of this comprehensive synthesis of Syadvada and Anekantavada in day today life is immense in as much as these doctrines supply a rational unification and synthesis of the manifold and rejects the assertions of bare absolutes. Speaking about his personal experience, Gandhiji said in 1926:5 "It has been my experience that I am always true (correct) from my point of view, and often wrong the point of view of my honest critics. I know we are both right from our respective points of view." He further continues: I very much like doctrine of manyness of reality. It is this doctrine that has taught me to judge a Musalman from his standpoint and a Christian from his, The German philosopher Kant has expressed the same thing when he observed "Formerly I viewed human common sense only from the stand point of my own; now I put myself into the position of another's reason out side my self, and observe my judgements, together with their most secret causes form the point of view of others.

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156 Multi-dimensional Application of Anekantavada It is true that the comparison of both observations results in pronounced parallaxes. But it is the only means of preventing the optical delusion and of putting the concept of the power of knowledge in human nature into its true place." Thus Anekanta or Syadvada tries to make the man conscious of his limitations by pointing out to his narrow vision and limited knowledge and asks him not to be hasty informulations of his judgements before examining various other aspects which are available for determining the real truth. Jurisprudence is thus nothing but a sincere exercise in the implementation of the Anekanta doctrine of 'Syadvada' 6. Relativity of Einstein and Quantum Theories: What the Jaina thinkers have found by the process of intuition and reasoning in developing the doctrine of Syadvada, the great physicist Einstein proved in his physical theory of space and time, which, according to him are relative to many other factors. If this is so, everything that happened in time and space would naturally be relative to other factors. The theorists of Quantum Mechanics have added a further dimension to the Einstein's Theory of Relativity by taking into consideration another reasoning of Syadvada by holding that reality is much dependent upon the subjective reactions of the individuals who observe the event. This involves a great jurisprudential principle useful for proper appreciation of evidence supplied by different witnesses in a case. 7. Saptabhangi in its Application to Judicial process To clarify the approach of ascertaining truth by the process of syadvada, the Jaina thinkers have evolved a formula of seven predications, which are known as 'Saptabharigi'. 'Sapta' means seven, and Bharga' means mode. These seven modes of ascertaining the truth are meant to be exact in exploring all possibilities and aspects. It stipulates that for any proposition, there are three main modes of assessment, namely, (1) The positive assertion, (2) Negative assertion, and (3) Not possible to assert either positively or negatively. These are respectively called 'Asti' Nasti' and 'Avaktavya'. For still greater clarity, four more permutations of these three are added. They are, (1) Asti-Nasti, (2) Asti-Avaktavya, (3) Nasti-A vakta vya, and (4) Asti

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Syadvada and Judicial Process Nasti-Avaktavya. The word 'Syat' is prefixed to each of these seven predications with a view to prevent them from being absolute. Let us now consider how these seven predications apply to Jurisprudential evaluation of a problem. Suppose we are to assess how for and under what circumstances the commission of violence amounts to an offence. Applying the doctrine of seven predications (Saptabhangi) we can proceed as under: (a) It is an offence to commit violence with an intention to commit the same. (Asti). (b) It is not an offence to commit violence if the same is required to be committed in defence of person or property. (Nasti) (c) It is an offence to commit violence in breach of the laws of the land, but it is not so, if it is committed in performance of a legal duty. (Asti-Nasti). (d) It is not possible to say whether violence is an offence or not, without knowing the circumstances under which it is committed (A vaktavya). (e) Violence is indeed an offence, but no such statement can be made for all circumstances. (Asti-A vaktavya). (f) It is true that violence is not an offence under certain circumstances, but no positive statement of this type can be made for all time and under all circumstances. (Nasti-Avaktavya). Violence is an offence, but there are circumstances where it is not. In fact no statement in affirmation or negation can be made for all time and all circumstances, (Asti-Nasti-A vaktavya). (g) Civil and criminal jurisprudence in all civilised nations recognise though unconsciously, all these seven predications while approaching a problem which arises for judicial decision. The reason is that the theory of Anekanta as expressed through Syadvada is no merely a religious theory. It is mainly a theory of thought analysis based on pure logic and psychological reasoning. As such it is applicable to every field of human activity. It is more applicable to the field of jurisprudence, as the object of every jurisprudential inquiry is to go on search of truth and justice. 157

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158 Multi-dimensional Application of Anekantavada References : 1. Institute of Roman Law (II Edition) p. 31 2. Nyayavatara, p.29. 3. The Jaina Path of Purification, Padmanabh S. Jaini, M.L.B.D. Delhi 1979, p. 97 4. Spackman vs Plumstead Board of Works (1985) 10 A.C. 229,240 General Medical Council vs. Spackman (1943) A.C. 627 (641) Mohinder vs Chief Election Commissioner A.I.R. 1978 S.C.85) Editorial in 'Young India' Jan. 26, 1976 6. The Philosophy of Kant - edited by C.J. Fredrich - Modern Library New York, 1949- p.15.

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Personnel Management by Anekantavada Dr. Hasmukh Savlani Objective: The objective of this paper is to emphasise and examine the unique contribution of the elements and doctrines of Anekantavada while practising in the area of Personnel Management or Human Resource Management, which is a very developing and dynamic area of modern management. Scope and explanation: (1) The term 'management' here has been referred to the skill of effective or optimum utilisation and integration of requisite resources of production and/or service in any organisation in any sphere. (ii) Intensively, the term Personnel Management therefore, relates to the skill of optimum utilisation and development of human resources in any organisation. (iii) With a view to focus an attention on the application of Anekantavada in Personnel Management, the emphasis has been put on the utility of the tenets of Anekantavada rather than that on theoretical exposure. Introduction: While managing any profit or non-profit making organisationmay be manufacturing, trading, service, educational, social, religious or any charitable establishment, the managers very often come across both living and non-living resources, viz., people, plant, machinery, materials, capital, land, etc. These are tangible resources; but there are

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160 Multi-dimensional Application of Anekantavada several non-tangible resources like, time, commitment, authority, responsibility, morale, motivation and so on. When effectively synthesised and integrated, all these resources contribute in multiplication to the achievement of the objectives of an organisation. As popular in Anekantavada there are four basic elements, while managing any activity, viz., 'dravya', ksetra ',kala and 'bhava'. A good manager has to synchronise very smartly these elements in his respective field of activity. For that he has to play his role very skilfully, but with full equanimity or equilibrium while managing living and non-living resources at different places, (Ksetra) times (Kala) and behaviours (Bhava). Personnel or human Resources: Among several areas of management, personnel management is very vital and dynamic one. Moreover, other areas like Finance, Materials, Production, Marketing, Engineering, etc. are also conducted by the people. Hence at the grass root, the "management of people" seems to be a fundamental area in any managerial activity. As we know, it is very difficult to regulate and predict the human nature, which changes from time to time, and place to place. Hence the behaviours of different people have to be predicted, motivated and directed by applying the knowledge of multi-disciplines like psychology, sociology, economics, political science, religious thinking or philosophy, logic, and sometimes pure sciences too. Thus, managing people means understanding the people and then motivating them towards the attainment of objectives. Moreover, the manager has to create a 'team of the people, i.e., team building, and he has to dissolve their conflicts and grievances. He has to also counsel them for their best contribution towards organisation and themselves. How Anekantavada helps?: By practising the principles of Anekantavada a professional personnel manager can achieve a higher degree of his excellence and satisfaction. This can be done in two stages: (i) Self-development or personal Development: One can not manage others before he manages himself. A manager with the practice of Anekantavada in his life proceeds to the

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Personnel Management by Anekantavada 161 state of equanimity, tranquillity, and analytical and objective ability. This kind of development of his personal behaviour results into: (a) Sharper grasping about others. (b) Deeper and multi-dimensional understanding of others. (C) Balanced and unbiased or unprejudiced attitudes towards others. (d) Confidence and clarity about self-strength and knowledge about his own weaknesses. (e) Sense of belonging for the people, and Sense of empathy for the people. These personal qualities, and many others, help him to manage the people around him-his subordinates, his business competitors, government officials and even his superiors too. (II) Personnel management : With this self-developed behaviour under the process of Anekantavadaor multi-dynamics, a manager cultivates or at least begins to cultivate his dynamic vision or a multi-faceted approach, which helps him to deal with the people in a substantial friendly manner, but with a clear determination of achieving the objectives of his organisation. Of course this is not a difficult state for a Personnel Manager, if he really practices Anekantavada for a reasonable period. The minimisation of 'raga'(attachment) towards himself and the dvesa (aversion) towards others bring him closer to the hearts of his people and, therefore, an open atmosphere emerges which makes all people comfortable and fearless, including himself, as well. Care the people - your specific resources: The people need to be really cared, as they are "human being". A manager trained in Anekantavada observes respects, esteems, empathy, dignity, non-violence, appreciation and non-fanatic approach towards his people. And in turn, the people, perhaps after some time, reciprocate accordingly and thereby a congenial environment of coexistence develops. Complexities in relationships dissolve with a lapse of time. Whether the person you are dealing with is a sweeper, an attendant or a supervisor or even your chairman, you maintain your dignity while addressing or talking to that person, as you have respect

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162 Multi-dimensional Application of Anekantavada for yourself. People are not machines. Even machines require maintenance, while people need recognition. In fact, the people around you are "more than people"; as they are not a flock of sheeps, but some specific persons with whom you generate relationship by recognising their role and contribution you have to identify their values, their abilities, their strengths, weaknesses, and their potentialities, which may be multi-faceted. For this, you have to apply your own multidynamic vision. And thus you can develop your valuable 'personnel' who are working for you or who are supposed to work for your organisation. Therefore, Anekantavada has a capacity to guide a personnel manager to identify and to develop the qualities of his personnel and even to assess the performance of these costly resources. Since people are dynamic and ever changing the practice of the tenets of this philosophy of Anekantavada -a multi-dynamic-visions can certainly benefit in Personnel Management.

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Environment and Anekanta Rajmal Jain Perhaps it would be profitable to begin the subject with the definition of the concepts involved. Environment has been defined as, "All of the external physical and biological factors that directly influence the survival, growth, development and reproductions of organisms. "This definition is not exhaustive for purpose. It does not include the so important factor which is moral and which exercises profound influence on the survival etc. of all the organisms no matter very low. Yet there is one more definition relevant to our study. It is Ecology which has been defined as, "Scientific study of the relationship between organisms and their environment." Anekanta is a logico-philosophical concept. It has been variously translated into English. To some, it is "Confluence of opposites" or "Logic of relativity" and to others, it is the doctrine of manifold aspects? Well, the literal rendering of the term Anekanta agrees with the last expression. As its logical corollary, it does encompass the notion of confluence of opposites and relative aspects. As it implies that two conflicting aspects may be present at the same time of which may be evident and other latent as the occasion demands. A man may be said to be rich and poor at the same time. As compared to the people below him, he is rich. But considered in comparison to the richer people, he is poor. Thus it is possible to have multi view of things and there does not seem any contradiction.

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164 Multi-dimensional Application of Anekantavada Apart from philosophical speculation Anekanta has practical application also. It is a dogma or a doctrine or system of doctrine maintained by Jaina religious body as true or necessity of belief. It is a postulate or foundation principle of Jaina philosophy. But it has implications for moulding thought and conduct which definitely have impact on environment in the affairs of our globe involving even the lowest of living beings. Perhaps it was for such realisation that Acarya Siddhansena Divakara (about 5th Cent. AD.) saluted Anekanta in his Prakrit work thus: jeNa viNA logassa vi vavahAro savvahA Na NivvaDai tassa bhuvaNekka guruNo Namo'NegaMtavAyassa / / jena vina logassa vi vavaharo savvaha na nivvadai tassa bhuvanekka guruno namo anegaritavayassa // Sanmati-tarka-prakarana - 3/70 The business of the world can not be conducted without Anekanta. Hence I salute Anekantavada, the only teacher of this world. From the above statement of the saintly author, it may be deduced that the observance of Anekanta results in some qualities of conduct such as non-violence, truthfulness, limitation of one's wants to the reasonable extent or avoidance of greed. The evil of greed is responsible for violence, exploitation and hurting the feelings. It causes mental atmosphere of discontent. Hence no conduct of the affairs of this world is in a peaceful environment. Our saints had realised this millenniums of years ago. But after about 1500 years, the great philosopher of history, Arnold Toyanbee has reached the same conclusion. Arnold Toyanbee and Daisaku Ikeda, president of a Japanese International Organisation held discussions on problems facing man during 1971-74 which have been published in Hindi under the title covering about 400 pages and circulated among Indian scholars. This book opens with-paryavarana. I quote in Hindi here a few lines which have a hearing on environment and pollution due to man's greed: ikedA : mAnava evaM prAkRtika paryAvaraNa meM paraspara AdAna-pradAnapUrvaka sAmaMjasyapUrNa saMbaMdha rahane para hI mAnava jIvana kA sRjanAtmaka vikAsa saMbhava hai --- yaha saMbaMdha ezo

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Environment and Anekanta _165 phUnI (Esho Funi) dvArA vyakta kiyA jAtA hai / zo (Sho) zabda zoho (Shoho) kA pratinidhitva karatA hai jisakA artha hai svataMtra cetana jIva e (e) arthAt eho (eho) kA artha hai usa jIva kA poSaka vAtAvaraNa / ata: jIva tathA paryAvaraNa aviyojya haiN| TA~yanabI : yadi mAnavatA ko Atma-vinAza se bacAnA hai to manuSya ko svayaM hI vaha pradUSaNa samApta karanA hogA jise usane utpanna kiyA hai tathA bhaviSya meM pradUSaNa utpanna na ho isake lie prayatna karane hoMge - paryAvaraNIya pradUSaNa ke do srota haiM: prathama audyogika ucchiSTa tathA dvitIya Adhunika nagarIya sthitiyoM meM jInevAlI pUrI kI pUrI bastiyoM dvArA apavyayapUrNa vyaktigata upabhoga --- pradUSaNa mAnava astitva ke lie khatarA hai tathA lobhavRtti ko niyaMtrita kie binA isakA nivAraNa saMbhava nahIM hai / tyAga karane kI preraNA kevala dhArmika (dhArmika zabda ke vyApakatama artha meM) rUpAMtaraNa dvArA mila sakatI hai -- mere vicAra se dharma eka anivArya AvazyakatA hai| manuSya jitanA adhika zaktizAlI hogA utanI hI adhika use dharma kI AvazyakatA hogI - mere vicAra meM samasta dharmo tathA dArzanika vicAradhArAoM ke anuyAyiyoM ke madhya vizvavyApI sahayoga Avazyaka hai| From the above ideas of Toyanbee, it is clear that industrial wastes are great pollutants for the removal of which the industrialists, in his opinion, are not prepared to spend out of greed. As for over utilisation of available resources, both the nations as well as individuals are to be blamed. He has expressed the fear that such a conduct is likely to deprive the successive generations of the advances made so far. Hence the need of a philosophy is to regulate the affairs of man for a clean biosphere and a moral environment. A believer in Anekantavada shuns greed as it creates inequality, tensions, conflicts and what not to vitiate environment. He also tries to limit his wants in personal life as well as in his professional activities. A moderate life or not over ambitious life style is the ideal of an Anekantavada for it promotes cordial atmosphere or conflict free environment as for as he can help. Scientists have now come to the conclusion that the earth possesses life. J. Keys and Sower have opined that, "We find that the soil is life and that a living soil contains a mass of micro organic existence, the earthworm, the fungi and the micro organisms, we learn that there is a minimum of five millions of these denizens to the cube inch of living soil. "The formulators of Anekanta millennium of years ago postulated life in earth and dis-advised against its over-exploitation. They opined that it is good for man to extract benefits from mother

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166 Multi-dimensional Application of Anekantavada earth but it is bad to over do it for it disturbs the balance of nature leading to serious problems of environment. They even enumerated thirty-six constituents of earth which possess life. Modern thinkers or even scientists are worried that man is so feverishly extracting natural resources that it would be pretty impossible to renew them. Voicing concern at this merciless exploitation of one sense possessing mother earth, Laptev in his book 'The World of man and the world of Nature' opines, "If the Earth could speak, it would have every right to tell us: "you are consuming my body". The Americans have over-cultivated land threatening environment due to the shrinking of forests. And now we have a book from that land 'Soil and survival advocating lesser cultivation and seeking passages from Buddhism, Hinduism etc. to respect mother earth. It also mentions Jainism but the usual remark that it is extreme. But the fact remains that the principles held sacred by those believing in Anekantavada are being proved practical and conducive to proper physical environment. The advocates of Anekanta were well aware of conservation of resources imbalance of which is responsible for mall-environment. Two Praksta gathas prohibiting transgression of limits of enjoyment of fruits of certain professions (3441 FATTIG Bifer) are quoted here to illustrate the point. They are : iMgAlI vaNa sAr3I bhAr3I phor3Isa vajjae kammaM / vANijyaM ceva daMta lakkha rasa kesa visaviSayaM / / evaM tu jaMtapIlaNakammaM nillaMchaNaM ca davadANaM / sara daha talAyasosaM asadposaM ca vajjijjA / / sAvayapaNNattI The above Gatha stress three main things for our purpose: (1) vaNa-vanakarma arthAt vanoM ke AdhAra para jIvikA calAnA (2) phor3Isu arthAt pattharoM ko tor3akara yA nikalavAkara jIvikA karanA (3) davadANa arthAt banoM meM Aga lagAkara apanI rojI calAnA / lekina isa sabake sAtha parimANa kI sImA lagI huI hai| Acarya Haribhadra Suri by prescribing these only meant that there is no over-destruction or over-extraction or depletion of available resources which may create environmental problems. In case of plants and trees, the postulation that they have life

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Enviomment And Anekanta 167 and possess one sense of touch, hence they should not be harmed limitlessly has been amply borne out and need not be dealt with in detail here. Very late it has dawned upon rational people, nations, governments etc. that even the ferocious animals like tiger and the smallest organism have the right to live and if man wants to enjoy existence, they also do want so. Hundreds of elephants were deprived of their lives in Africa just because ladies preferred shoes made from elephant hide. England and America just made wolves extinct only to regret later. England atoned by erecting a memorial to the last wolf. It is a matter of un-wisdom that some people take upon themselves the responsibility of regulating the population of the animal kingdom by killing tigers, snakes etc. This one sided view is unjustified. If I am to predicate that a lion is both violent and non-violent you may scoff at me. But I have armed myself with the observations of a Russian zoologist named Yuri Dmitriyev who says, "'The lion lives in open country; it never lies in ambush or steals up on its prey. It attacks openly warning all and sundry, with its mighty roar that the king of beasts is out hunting. All living beings shudder at the sound of that roar. But the lion is magnanimous too; it never kills when it is not hungry. Aware of this; its "subjects" zebras and antelopes graze unafraid not far from a lion eating its prey. "(Man and Animals). From your point of view, the lion is violent, but mind that he kills to satisfy his hunger. As he (because lion is a king) does not indulge in wanton killing like man, is non-violent. Does the man not indulge in Arambhi himsa (violence in the course of vocation) when he cultivates land to satisfy the hunger of himself and others? Lions, snakes etc. attack when they read in you the intention to attack or kill them. I have a story reported in 'Prabuddha Bharata' magazine connected with Vivekananda. It revealed that one Anderson went on lion hunting in the jungles of Jagadevapur but when his elephant confronted the lion it tumbled down the sahib out of fear of lion. Anderson also misfired, at the king of jungle and ran for shelter to a naked Muni. The lion didi come near but on seeing the naked man with nothing to attack or defend

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168 Multi-dimensional Application of Anekantavada and giving shelter to his target, graciously sat down near him for some time, rested and then majestically went away. Anderson was startled on learning from Muni that animals are great psychologists and that the lion did not attack, as I had no intention to attack him. The sahib took to vegetarianism as repentance. The Egyptians also believed that if you are confronted with a snake, go naked i.e. armless and snake considered, as a killer will turn non-killer. The reason is the law of nature is co-operation or co-existence and not destruction. In the scheme of Nature both the predators (those animals who prey upon others) and those who are preyed upon are both necessary for their mutual existence. This is the conclusion of zoologists. The Anekantavadi Acaryas laid down the dictum 'parasparopagraho jivanam'meaning thereby the living beings are interdependent though they may possess opposite tendencies or traits. The great exponent of Anekantavada Acarya Hemacandra described this conglomeration of living beings as (the theory of infinite living beings) who were born, continue to live on, and will be born) In his words- Jivana Jivanti jivisyanti ceti jiva. The one-sided view that the animal specially the ferocious ones have no right to exist is ekanta and not Anekanta . We hear so much about that theory of Darwin, which advocates survival of the fittest. I may state that his theory of evolution of life has been proved hollow as four million-year-old fossils of species stated by him as extinct have been found. Clyde F. Herreid, author of Biology says, "These stages, a biogenesis of molecules, their combination into complex ones and evolution into cell are speculative for nothing is actually known at present of how the first living system evolved or what it was like." The worst effect of this theory formulated on the basis of old bones was on the German Psche, which considered itself the fittest to rule over the world. This uni-view in place of multi-view resulted in two world wars or a vicious environment. It is this catastrophe that prompted the United Nations Charter to begin with the aphorism: Wars begin in the minds of man. In democracy also we see the play of Anekanta. In it, there is

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Environment and Anekanta 169 the ruling party and the opposition. We learn to co-exist even though pulling opposite. Perhaps foreseeing such situations, one of the Acaryas has said: jIvantu me zatrugaNA: sadaiva yeSAM prasAdAda vigatajvaro' ham / yadA yadA tAM bhajate pramAdastadA te pratibodhayanti / / ___ 'mere zatru cirAyu hoM jinakI kRpA se maiM nirAkula hotA hUM / jaba bhI maiM pramAda karatA hUM to ve mujhe sAvadhAna kara dete haiM / ' Such a blessing can emanate from one believing in Anckanta. As pride is absent, the atmosphere may be good. The real value of Anekanta is that the humanity should move from anthropocentrism to anthropocosmism or learn to coexist in a joyful environment.

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Anekantavada and Phenomenology Dr. J. J. Shukla The father of modern scepticism Pyrrho of Elis joined along with others the scientific retinue of Alexander, the Great expedition to India and came in touch with Indian Sramanas - Jaina Ascetics, striving towards the attainment of wisdom. The basic characteristic of Pyrrho's philosophy was the attitude of epoche or refraining from judgment and 'views'- Greek doxa, Sanskrit dastih, Pali dithi. Pyrroh's principle "Not rather this than that"- owden mallon-suggests the analogy with the Jaina principle of Anekanta, the theory of indeterministic truth" or toleration of many modes of truth" as defined by K.C. Bhattacharya in his study of" The Jaina theory of Anekanta (Published in 1925). The "naked sages" at Taxila described in the reports of Alexander's expedition were Jaina Munis. In keeping with his teaching of epoche Pyrrho lived after his return from India as a "Silent Sage" (Muni) practising the virtues of epoche: aphasia (not talking), ataraxia (dispassion) metropatheia (moderation), apatheia (non-suffering, resulting from indifference to pleasure and pain) adiaphoria (equanimity), isosthenia (equilibrium or Upekkha mainly with reference to judgement in the closest sense to the Jaina (Anekantavada). Pyrrho's disciple Timon summarised his teacher's doctrine as follows: - He who wishes to live happily should apply three criterias in considering, first, the nature of things in themselves, secondly, the attitude that he ought to take towards them and finally the consequences of such attitude. In themselves, things do not differ from each other,

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Anekantavada and Phenomenology 171 they are equally unclear and uncertain. As for our sensations and judgements, they do not confirm either truth or falsity. We therefore, should not trust either our sensation or our reasoning but should persist in not holding views (doxa) nor commitments for the one or for the other side. Whatever issue may be at stake, we should say that it has to be: 1. Neither affirmed, 2. Nor denied, 3. Nor both affirmed and denied 4. Nor neither affirmed nor denied. If we take this attitude, we shall attain first to aphasia or silence, (Sanskrit- maunyam, Pali- monam, the attitude of Muni) and then to ataraxia (or indifference, Pali- upekkha) There is some analogy to the basic rule of Buddhist logic, catukotikam -applied by Lord Buddha in case of avyaktani as also. Kant's antinomies later formulated by Kant in his Critique of Pure Reason but we are at present, not interested in it.. Pyrrho formulated his scheme of ten tropes as basic criteria of his methods of epoche. We shall take note of them and go to consider their similarity with Jaina alternatives. The first trope - the difference among living beings concerning joys and sorrows. The conclusion is that equal stimulation do not provoke equal response in our minds. This inconsistency should induce us to refrain from apodictic judgement. The second, third and forth trope extend the same argument to the structures of bodies, sensations and feelings. The fifth refers to ways of living as regulated by laws and beliefs and indicates the "right way of living". Trope six to nine deal in broader sense with the objective nature of world constituting relations according to Pyrrho's principle "not rather this than that" and is another version by Pyrrho's formulation of the Jaina principle of Anekanta. The Jaina Anekantavada theory based on the analogous principle "not only one meaning" is explicated in two correlative structures of seven-fold (Saptabhangi) schemes: seven nayas of methodological criteria and "seven modes of truth" according to K.C.

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172 Multi-dimensional Application of Anekantavada Bhattacharya a "Theory of possibility (Syadvada). The principle of Anekanta seems to be earlier to Pyrrho's principle, which is or seems to be a reduction and reduplication of Saptabhangi scheme without the semantic reduplication. The Jaina standpoint remains always realistic and never degenerates into scepticism to which Pyrrho's position later on reduced. The modern revival of Pyrrho's philosophy of epoche without reference to the forgotten Indo-lonian depths of its origin is found in the philosophy of Edmund Husserl as a pivotal point of his transcendental logic which in the first half of the twentieth Century was recognised as the most suitable and broadest methodological platform for the contemporary European philosophies. The method of epoche is designated as phenomenological methods of reduction, analysis, suspension of natural judgement or bracketing or switching off or the doxic (dogmatic) character of existential determination by "View- points" of phenomena as they appear to the immediate, theoretically unprejudiced and unbiased intuition. Though Husserl remained a consequent idealist in claiming that by his method of epoche only "the transcendent in the imminent is attainable to the insight of our immediate experience, his basic principle "Back to the things themselves" has encouraged his followers and critics to transcend the a priori ideals of idealism and realism as an artificial Kantian device and thus to failed to disclose new dimensions and approaches to philosophical problems in our existential immediacy. At later stage, meditative inclination disclosed a deeper import of epoche. In later meditations of Martin Heideggar, the epoche assumes better significance as "forgetfulness of Being" and "withdrawal of being and its tendency of hiding in forgetfulness and nothingness which Sartre borrowed and he expanded its scope to compare not only wide range of phenomena but the dialectical opposites to expose their concealed meaning and to reconcile the opposition of the opposites by bringing them under the widest possible genus, the ultimate Reality.

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Application of Anekantavada Dr. Rajesh Kumar Yam Saiva Samupaste siva iti, Brahmeti Vedantino, Bauddha Buddha iti pramanapatavah, karteti Naiyayika Arhannityut Jaina Sasanrata, karmeti Mimansaka, soyam vovidahatu vanchitaphalam trilokyanathoharini // Hanumannataka (Mangalacarana) To whom Saivites pray as Siva and Vedantists pray as Brahma, he is the same. The above verse describes the Indian culture of 'Ekam Sat', that there is only one truth, be it be God or anything else. The concept of Anekantavada or non-absolutism is based and is deeply rooted in Indian culture and tradition. The Jaina theory of nonabsolutism stresses that a particular thing or object will look differently but ultimately it is one. It believes that any problem will take different shape according to the angle or perspective from which it is seen. In other words, a person sees what he wants to see. Just like the saying "beauty is in the eyes of the beholder", the opposite can also be true. The concept of Anekanta lays emphasises on an individual to accept others views and accommodates them. It advises to take a natural or moderate path and not to go to extremes. Therefore, Anekanta means not one-sided exposition but many-sided exposition from all possible angles regarding any idea or object. But, this concept should not be confused with contradiction or indeterminism contradiction arises when we are talking opposite things about the same object, but, once we realise that the opposite things are when viewed from different sides,

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174 Multi-dimensional Application of Anekantavada contradiction vanishes. For example, a person looking at a half-filled glass of water may say that the glass is half-empty. Now, the part that the glass is full as well as glass is empty is contradictory, but once it cleared that the glass is half full and half empty, it is very well understood, Hence, the concept of Anekanta requires one to consider and understand other view point also, rather than trying to justify only one point, and remove contradiction. By doing so, your viewpoint also can be better understood since the different or other viewpoint will be supplementary to your viewpoint and not contradictory. It is not indeterminism, since when all the angles are joined, one gets a full view form all dimensions and the subject is fully determined and not undetermined If this concept should not remain as a mere theory, then it should be put into practice or applied in every sphere of life. The application of Anekanta is most required wherever there are conflicts. And today's world being full of conflicts, the time has come, to successfully apply the concept and technique of Anekanta in all spheres of life. Individual Sphere: An individual, as a separate entity is very important since individuals make society and nations. In a society, especially in a Democracy like ours, the majority view is accepted and it is the individuals who make a majority or minority of a particular view. Hence, change at individual level is necessary. In order to bring this change, every individual should think and remember and follow the maxim "Do unto others what you want others to do? The application of Anekanta begins at this point. An individual as a self may have numerous options before him. It is said that a person's selection of a particular option depends on his upbringing and culture. But in reality it depends more on the influence of his colleagues or immediate superiors. For some people neither of the above effects but what effects them is the Hero or the living God, either on screen or in the political world. What is happening in doing so is that they are just trying to imitate their Heroes. A person

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Application of Anekantavada who imitates does not know whether he is imitating good or evil. It is just because he or she liked that person's attitude, behaviour, action, etc. and they try to inculcate those things into their real life. But, they do not realise that if they imitate evil, they will always go beyond that evil which they are imitating and if they imitate good they always fall short of that ideal. For example, think of a person who have tried and acted to imitate people like Gandhi and Vinoba. How many have succeeded? All have fall short, so rather than imitating others, a person has to understand that he/she is a reality and God has built him/her with a certain purpose. Every person or individual should realise his/ her purpose in life and work accordingly to achieve that purpose, but, with the help of Anekanta. If that person does not apply Anekanta, then obviously he/she will become Ekanti, i.e. with one-sided approach. In other words to achieve a particular goal, all the dimensions or angles from which the goal can be achieved has to be thoroughly read and thus taking all aspects of the goal into account, an individual has to work. Thus, the application of Anekanta begins from an individual. It is natural that after the individual, the next thing should be the home or the society in which individual lives. When an individual has several options to choose normally he is in confusion as to what to choose. By applying the principle of Anekanta he/she will decide as to one particular path would not reach his/her goal. Since, if circumstances change, as they occasionally do, the entire hard work and labour put over the period will go waste. An Anekanti will always choose the middle option or safer path. Similarly, in society, there are many problems, which are not solved by an individual changing from Ekanti to Anekanti. An Anekanti will have to contribute in order to change the outlook of society. When you first meet a person in society he will judge you by your dress and when you leave he will judge by your behaviour. But, if you are judged by your dress to be evil or a person with bad intention, you will not be judged from inside or by your behaviour. Since, you will not be able to go nearer to the person at all. So, it is important for an individual to change even outwardly, not limiting the change to the self. This outward change or the change in outlook has to come automatically when there is a change in self. When 175

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176 Multi-dimensional Application of Anekantavada every individual in a society becomes Anekanti, it will definitely reflect upon the outlook of every individual as well as society. To bring in this change of outlook in society form Ekantito Anekanti, first every individual has to become Anekanti. Then every Anekanti has to start behaving as Anekanti, i.e. to show equal regard and respect for all persons and their attitudes in society. In other words to develop the spirit of tolerance, co-operation and brotherhood. For a true Anekanti, this task should be very easy. Once Anekanti culture is nourished the society will be bright and will be full of peace and tranquillity For a woman to be Anekanti in modern times is utmost necessary. In today's world, women mainly face a problem or dilemma whether to do household work or to take a job or a service. In this scenario, most women choose one of them and say good-bye to another. Instead of doing so, they have to divide their time at home and at service. It can be argued that their scope in this case will become limited in both the fields. But in reality their scope will increase two-fold in both the fields. The experience of being in time at service will make the woman do work on time at home and with precision. The practical experience of being a housewife and running the house will help her in the job or service to invent something new or to say, to do the best work possible in the limited time with limited things at hand. It is said that women are at the back of every great individual. So, too here once a woman becomes anekanti, her husband will also start changing, first towards his wife, then towards his friends and colleagues and finally towards the society. It is a slow process and takes its own time and the time period will vary from person to person. Through women anekantis, half of the population can become anekanti and for the rest to become anekantis, saints and leaders may play a major role. These two are opposite personalities in the sense that saints listen to everyone and leaders listen to no one. But, the work that both do is same, to tell others what to do and what not to do. Their approaches to the people may vary, but once they turn anekanti, no doubt, there will be an Anekanta revolution. The best way to influence saints to change their attitude towards Anekanta will be to draw their attention in writing on a particular issue

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Application of Anekantavada 177 where they are believed to have an one-sided approach. For leaders, to be influenced, one way is to influence their lieutenants. This way, when everyone in a society, teacher, doctor, lawyer, engineer, labourer, leader, saints etc. are anekantis, the Anekanta society will be built. When everyone is 'clean and maintains "cleanliness' in the surroundings, society will be clean. Similarly, when everyone is anekanti and behaves in an Anekanta manner towards his neighbours and others, society will be anekantised. Social Sphere: In the social sphere, on the one hand we face problems like poverty, unemployment, slavery, dowry system etc. and on the other hand we face problems like injustice and exploitation based on secessionist and casteist discrimination. The philosophy of Anekanta also includes in it the concept of ahimsa or non-violence i.e., every living being has equal right to exist on this earth. In other words, it is positive love, it is an overflowing love which seeks nothing in return. Here, the Anekanti rises to the position of loving the person who does the evil deed while hating the deed that the person does. When so happens an Anekanta world will be built in which men will not take necessities from the masses to give luxuries to the classes. In such a scenario, discrimination, injustice and exploitation will not prevail signalling an end to the problems of poverty, unemployment, slavery etc. Political Sphere: In the present day political atmosphere, the country is facing problems in various states. The country is also badly effected by LTTE, Naxalities and other terrorist organisations based on violence. It is highly imperative now that the people should form a band of Anekantis who are selfless dedicated workers. These Anekantis should camp there and help them in doing some constructive work. The so-called terrorists are not actually so but they have become so due to circumstances and lack of proper guidance and direction. It reflects upon the failure of the people to accommodate their viewpoints. Once they realise that there are some people who are really interested in them, love them and they are not different from them and that they are part of the society, in all

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178 Multi-dimensional Application of Anekantavada likelihood they will give up their terrorist activities. Only an anekantavadi can do constructive work or softened there heart. It will again be left over for Anekantavadis to make some reconciliation efforts in order to solve these problems. In the present political set-up, we are also witnessing, excessive centralisation of political powers in the hands of a few, and a large number of able and efficient people are deprived of it, resulting into all-around deterioration of society. It is the people who elect their representatives and it is they who suffer. The people have a much right of removing a person for office as of electing them when they became self-seekers. The anekantists have to educate masses to a sense of their capacity to control and regulate authority. There are many good and able people to run the society. It is upto the people to choose the good one. Here, even if people are unable to choose a good person, they should see that the person to whom they are electing is not bad. The anekantists can very well find out whether a person is anekanti or not by observing actions and deeds of that person. An anekanti may take more time to decide on a problem, but the decision will be without any fault since he will take into account all the aspects of the problem before arriving at a conclusion. Whereas a non-anekanti will make an immediate decision which will not be beneficial to each and every one. He will make decisions in haste and in the process will not consider the problem from every angle and the solution will also be from that angle only and the rest will suffer. In this sense, it is better to have a late but correct decision - maker-rather than having a quick but wrong decision-maker. Politics, which is meant to give a good system and order in society, in the present days has unfortunately become the centre of creating disorder. In other words, politics has been completely criminalised. Booth-capturing, , rigging and muscle power are playing a free role during elections. If government is not ready to remove such corrupt practices for better order of society, then people, especially, anekantvadis will have to take lead and not to participate in voting. People will do this by themselves once they become anekantvadi because they will realise that an unprincipled man, though efficient,

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Application of Anekantavada 179 cannot be good for people, The violent voting pattern then will be automatically corrected. It may seen that both to be firm believer of non-absolutism and being in politics is a very difficult task. But, where there is a will there is a way. Anekantists presence in political sphere is must since this is the sphere from which people control over the destiny of the nation. Out of the present day political systems, it is only democracy, which is based on application of anekantavada. The ancient political systems like aristocracy, oligarchy, etc. and the present dictatorial form of government are expressions of ekantavada. It is only democracy, as flourishing in India and other countries which takes the opinion of all the people. It is only in this political system that people have equal right to express themselves without any fear or favour, which is in tune with anekanta principle. So it will be duty of anekantavadins to uphold democratic tradition by participating in politics. Conflict Resolution through Anekanta: In modern India, we come across a large number of conflicts between he employer and employees. In order to remove grievances, the employees take the resource to strikes, lockouts and other methods. By adopting these methods indirectly or directly, the innocents who fall between the'two are harmed. The employees instead of being duty conscious have become right conscious and the employer, in lieu of being just and farsighted in behaviour, adopt repressive attitude. If both the employers and employees follow the technique of anekanta, the sufferers may get their demand fulfilled and at the same time no harm will be done to any third party and the employers will realise their mistakes. In Japan, shoe factory workers started manufacturing a single shoe instead of a pair when they had a dispute with their employer. This way of their doing work got immediate recognition to their grievances. This technique is fully anekantvads since the production is not hampered and there is no financial loss to the company. This technique is also non-violent which again points out that it is fully coherent with the Jaina concept of Non-absolutism. Similarly, even in case of genuine grievances, people in profession like teaching and medical services should not stop their work. They can apply the harmless technique of Anekantavada by

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180 Multi-dimensional Application of Anekantavada performing their duties more enthusiastically without accepting salaries, taking suffering on them. Economic Sphere: In today's world, development in economic sphere is equated with industrial development. From an Anekanta point of view, development should be from all sectors. At the same time there should not be a bad development in any particular sector. Hence, the equation of development with respect to environment sector comes into picture. Normally, an industrially developed area is environmentally the most degraded. It is here that an anekanti will steeps on 'Sustainable development' or development without polluting the surrounding atmosphere. The surrounding atmosphere consisting of air, water, vegetation, etc. is Nature. The Jaina philosophy of ahimsa or nonviolence is based on the axiom that 'Man has no right to destroy things, which he cannot create'. This axiom is supplementary to the doctrine of anekanta. Since man cannot create nature, he has no right to destroy nature. Applying Anekanta in this field is to protect nature, conserve wildlife and preserve natural things. In the economic sphere problems also arise due to excessive want or desire of a few. The principle of anekanta if successfully applied will eradicate this problem. It is not possible to live without any want since all men are not divine as Socrates said, "To have no wants is divine". But, people can control or limit their wants. They can minimise their wants. As someone said. "There is enough in this world for every one's need but not enough for one man's greed". When wants become excessive, it is greed. A greedy person does not realise that there are others who also inhabitate on this earth along with him and that they also possess equal right to have things for themselves as he has for himself. A greedy person will eat all that is kept in front of him. Freedom without limitations will result in chaos. Hence, freedom has to be limited in order to curb the excessive greed. If somehow a greedy person is made to understand the concept of anekanta, without doubt, he will limit his freedom by himself and there will be no need of any other authority on him.

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Application of Anekantavada 181 Communal harmony : In the religious sphere, communalism and the issue like Ram Janambhumi - Babri Masjid at Ayodhya has threatened the communal harmony. Anekanta, through a Jaina concept is deeply rooted in all those religions, which preach peace and brotherhood. Hinduism believes in the unity of all existence and enables its followers to respect, admire and assimilate whatever may be good in other faiths. As for Islam, the word 'Islam' itself means peace, peace with God and peace on earth with neighbours. Application of anekanta in religious sphere will mean to understand and assimilate all religious viewpoints. When this is done, differences will not remain between the followers of different communities. They will realise that the essence of all religions is one. They will also realise that all religions are based on truth and non-violence and that all prophets of religions are venerable. Anekantists, with such a realisation about different religions, will naturally be from those belonging to different sections of society. And people will be free to choose their own religion. People's choice of religions is bound to vary because they are guided by different conditions, thoughts and attitudes. These differences will have to remain, as Swami Vivekananda said, "Until you reach the God where all differences cease to exist." It will be bent upon anekantists to make their respective religious leaders realise the consequences of violence in the name of religion. Cultural and traditional Sphere: Every country, state, area, etc. has its own culture and tradition. This culture and tradition passing over from the parent to the child through the generations is limited to their respective areas. Conflict arises when people start propagating and imparting their culture into areas other than their own resulting into cultural imperialism. Language is an essential and vital part of a culture. Usually, people are proud of their mother tongue or the language of their parents. Like in all other aspects, development of language, in the form of research and new works is essential. If not, the other languages will develop and thus, no development will become under developed or ill

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182 Multi-dimensional Application of Anekantavada developed. People being proud of their own language would not like the domination of other language in their territory. The application of anekanta in this field will amount to acceptance of other languages equivalent with their own language. For an anekanti, all languages are equal. No matter, what language or medium is used for communication as long as the message is understood properly. With language comes folk music, art, dance, drama and literature. The application of anekanta will mean to show equal enthusiasm in the folk music, dance etc. of all the cultures and traditions. This is quite not possible because a person cannot enjoy unless he/she has knowledge of that culture. To have knowledge or to possess equal understanding of all cultures and traditions is just unimaginable. What a natural anekanti has to do is to appreciate other peoples cultures and traditions just like he appreciates his own though he does not understood the other culture and tradition. One should not mind if it amounts to flattery since in today's world there is no satyavadi, (one who always speak truth). This will help in building cultural ties and eradicating cultural conflicts. Cultural domination will cease to exist when all cultures are equally appreciated. Ethical and Moral Sphere: In the ethical and moral sphere of life, we normally come across some one saying or talking about the erosion of values in society. In general view, if one finds that the values are being eroded from the society, then the options will be either to resist the erosion or accept the erosion. But, both the options will be from a one-sided glance at the values and hence they cannot be anaikantika options. For an anekantist, the option will be to do both, i.e. to try to accommodate the change in values with his own values or to adjust his values with the changed values in such a way that his values are not eroded. But, in reality values do not change are eroded. The theory of Anekanta requires being a satyagrahi and not satyagrahi. So, we have to accept the truth of oral and ethical values being constant. Hence, there cannot be any difference of opinion regarding what is a value and what is a nonvalue. But, in any case, if any conflict arises in an individual between two opposite views about values, then in that case he has to take help

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Application of Anekantavada 183 or apply the principle of anekanta and determine a value which is middle path or in such a way that the conflict ceases to exist. In other words, one has to be an anekantist to determine what is moral and what is ethical, but once it is determined then you have got to be an ekantist in respect of that value. We should also be equally concerned about both value and non-value. We, in any case, should not adopt a path where non-value is glorified. Spiritual Sphere: The spiritual sphere of an individual life is the most important of all spheres. It is in this sphere that men think about things which are not on earth planet or which are not to be seen through our naked eyes. It is in this sphere that people build up their own philosophies. In olden times philosophy was at the society level and today it is at the individualistic level. There were ages when people in a particular society had same spiritual philosophy, But, in today's world, when everyone has to stand squarely on their own feet, spiritual philosophy has to come down to an individualistic level. The ways to attain spiritual knowledge are Yoga and Meditation. Of these two, in modern times, meditation is more prevalent and is very easy to practice. The application of anekanta in the spiritual sphere will amount to nothing but to have an Anekantavads approach during meditation. The meditator during meditation should be reminded repeatedly of non-absolutism of the spirit or Brahma. While meditating he/she will have to consider all the possible aspects of the spirit. This way repeated reminder of non-absoluteness of one single aspect of spirit would work wonders for the meditator. If we reap as we sow, then we have to sow the seed of anekantato achieve marvellous results. International Relations : In the sphere of international relations also, Anekantavada is adoption of the safe and secure middle-path leaving the two extremes. India's foreign policy or its policy in the sphere of international affairs has been that of anekantavada from the very beginning. The architect of India's foreign policy and the first Prime Minister of Independent India Pt. Jawaharlal Nehru choose to follow a middle path rather than saying ditto to any one of the two paths available to him, that of

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184 Multi-dimensional Application of Anekantavada Capitalism and Communism. The policy of non-alignment as conceived by Pt. Nehru has been consistent with India's foreign policy over the years. When the whole world was divided into two blocs - one led by the United States of America and the other led by the Union of Soviet Socialist Republics - India chose to remain equidistant and natural towards both the blocs. When the whole world was waging a cold war, which threatened to break or culminate into a hot war at any moment, India chose not to remain aloof but to remain non-aligned to either side. India instead of being non-aligned, if it had chosen to be aligned with one of the powers then it would have been against the concept of Anekantavada. Neither U.S.A. nor Soviet Russia symbolised the whole of reality, the whole of truth. So, we would not have been able to justify ourselves to be aligned with one of them. To be aligned with one of the super powers would have amounted to accepting the ideology of that super power as complete and perfect, which would have been in consonance with the concept of Ekantavada. Hence, India did the right thing from an anekantist point of view in openly accepting the merits from all sides and co-operating with either bloc in accordance with the concept of anekantavada. India's Policy of non-alignment in the field of international relations is based on the concept of anekanta to such a degree that it can be said that non-alignment is nothing but anekantavada. Today the complicated world is full of conflicts. In this complex world, one-dimensional solution will not work. The solutions to conflicts will also be as complicated as conflicts themselves. These conflicts are to be solved in accordance with the concept of non-violence and peace. It is not possible to arrive at solutions for these international conflicts through aggression, threats and war, because in this complicated world everything is interrelated in some way or other. The foreign aid to country 'A' related to its economy which again related to the internal situation in some other country 'B' which again related to its relations with some other country 'C' and which in true related to its voting pattern in the U.N. and so on and so forth. Therefore, if a war breaks down in one of the major conflicts then it will be not wrong to except it to turn into a world war and it will be a matter of

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Application of Anekantavada hours before the life becomes extinct on this planet earth. Therefore, all the international conflicts should be solved in a mutually conducive atmosphere between the varying parties, by co-operation and not confrontation, through talks, discussions and deliberations. The accords between the South Africa government and African National Congress and between Israel and the Palestine Liberation Organisation are steps in this direction. 185 The application of anekantavada in international sphere will not be complete unless the non-aligned movement (NAM) is reactivated. NAM being the largest peace movement in the world has the potential to solve many disputes in the world. Mere rejuvenation of NAM itself will solve few existing conflicts. This responsibility of rejuvenation of anekanta or NAM lies with India and it is upto the anekantvadi Indians to pressurise the authority to apply anekanta in India's foreign policy and in international relations for the betterment of India and the world. Mental Sphere: In this sphere, Anekanta stands against all mental absolutism. Other than the spiritual sphere, which deals with the otherworldly things, this sphere is the most important. It is in this sphere that all the thought process in a person occurs. It is the power of this sphere to think which imbibes in it, both creativity and destructively. Men think and then act. If they act without thinking then they are doing injustice to themselves. The U.N. Charter says that, war is first fought in the minds of men before it is actually fought. It is this sphere of people, which makes plans, build strategies, set goals and targets and breeds love or hatred towards others. It is on this thinking or thought process that the understanding of intricate problems is based. It is this sphere of an individual, which determines the human relationships. In today's world, a common man is always full of tensions since he is preoccupied with numerous problems without any solutions. In such a mental condition, when a common man is preoccupied with worries, it will be wrong to give him a lecture on anekanta in order to change his way of thinking. The answer to this lies in knowledge which only can ease

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186 Multi-dimensional Application of Anekantavada tension. And this knowledge which gives or sharpens the powers of thinking in an individual comes through right education. In other words, for the successful application of anekantavada in an individuals thinking process, proper education which sharpens the brain is elementary. Therefore, children should be brought up in such a way that they start thinking in an anekantavadi manner. It will be easier to affect the children way of thinking than of adults. The education or the knowledge imparted should be in such a way that the children understand the same concept through different perspectives. For example, all the parts of the body are equally important. For a football player legs are more important and for a shooter hands are more important. For a listener ears and for an observer eyes are more important. For a speaker mouth and for a thinker brain is more important. In this way, instead of sufficing with the theory that all the parts of body are equally important, which is not absolute, the theory should be elaborated from all the possible angles. This is the real anekanta, the real knowledge. Similarly, in all the subjects, especially subjects like History, the real knowledge from the anekanta vadi perspective should be imparted. While teaching about a war, it should be described from the viewpoint of both the winner and the loser and also of the neutral person. This kind of teaching will help learners to decide what actually happened and it will also sharpen their mind. Once the mind becomes accustomed to this type of thinking then in future, automatically, as and when problems arise anekantavadi solutions will come out. This will be the first step of application of anekantavada. It is difficult to impart such education to adults. It is important that adults follow the principle of anekantavada in their daily life rather than to know whether they are following anekantavada or not. In other words, it is not necessary for a person to know the meaning of anekanta, but it is important to have an anekantavadi attitude. To preach what is anekanta vada to adults will be of little use since only time-killers will be listening to such preaching. It will be advisable to put into practice the principle of anekanta during crisis. For example, a boss, while he is discussing some problems with his staff starts considering the

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Application of Anekantavada 187 problem from different perspectives and seeks opinion of his staff and thus solves the problem, the next time when any problem arises, the staff in all likelihood will be applying the Anekantavada principle when all attempts to solve fail, without knowing that the principle or the method of the solving which he is using is same as anekantavadi principle. A person, thus once successful, next time without any prior thinking will attempt to solve the problem by the same principle. In this way society can achieve what is needed, the use of application of anekantavadi principle in everyday life and not the knowledge of what is anekantavada. A person who is following anekantavada in his daily activities when approached and informed as to what is anekantavada will immediately understand what is anekantavada. Thus, the greater objective of the application of anekantavada can also be realised. All people cannot be educated in the real sense for the term. It is because some individuals due to their mental weakness are unable to imagine things and grasp easily. A sort of experience is necessary for them to grasp the subject thoroughly. For such people to fulfil our purpose of application of anekantavada by every person in his every activity in society, training in anekanta vada is essential. Training: Training in anekanta can be imparted to any individual of any age or sex. According to the concept of anekanta, each individual has to think that everyone has equal right to exist in this world since all men are created equal. But some people are in such a state of life that they cannot live without help from others, for example, people without one of their limbs, blind people, deaf people, dumb people etc. All people are not blind and all cannot imagine what it is to be like a blind person. In order to make those people who do not realise this, during their training period will have to donate some hours in which the persons eyes will be bandaged. The other people in the training are asked to help such people. This process of training is educative to both - the person acting as a blind person will realise what it will be like, to have a misfortune and the helper will understand or will be trained in the act of helping. This process can take turns among the trainees. Similarly, training can be given for deafness, dumbness etc.

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188 Multi-dimensional Application of Anekantavada: In educational institutions also, training can be imparted to students in developing their mental attitude of help. The people belonging to new generation when come across a person who is in poverty, do not care for that person. This attitude can be corrected in children through proper training in schools. The process will be that one of the students will be asked to come empty handed to a class on a particular day. The other students and the teacher will be asked to help the student with books, pen, etc. Thus, the attitude of sharing, helping and learning will develop among students. This attitude is based entirely on the concept of anekanta vada, that every student has equal right of acquiring education (knowledge), irrespective of the financial, social and other background of the student and irrespective of whether the student has all or non or some of the equipment required for learning. If the training of the above kind is imparted to students, their mental makeup will not vary much even in future. Thus, within a span of few years an entire generation will come up with a totally new thinking, i.e. all thinking alike but all thinking different. Everyone thinks alike of helping others but possessing a different idea on the way of helping, ekantism in anekantism. Thus in the mental sphere, anekantavada can be applied in order to change the destiny of people. Conclusion: To eradicate the inner conflicts, which are also reason of outer conflicts, it is necessary to apply anekantavada in our regular life. Application of anekanta begins from an individual. The change in individual should not be limited to the self, but it should also be in every outward field. It will be no use being an anekantiif the seeds are not sown in mental and spiritual spheres. Thus, the implication of the principle of anekantavada, can be observed in various fields of our life. If it is properly observed no problems in the world can remain unsolved.

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Syadvada an Intellectual Ahimsa I.C. Jain Anekantavada is a method of understanding reality in its true sense. We can also name it as "Intellectual Ahimsa" of the Jains in modern terminology. The very first thing the follower of Jainism is required to impress upon his mind is the fact that the path of salvation consists in Right Belief, Right knowledge and Right Conduct, called as three Jewels (ratnatraya) by the Jaina Philosophers. It is self-evident truth that the successful achievement of an object of desire depends on the scientific validity of the means employed for the purpose; and equally evident is the fact that in all our pursuits and occupations we only resort to those methods of securing the end in view which have a causal connection with its accomplishment. The Universal Law of cause and effect, thus, is the determining factor of all human, that is to say rational, activity, and it is obvious that nothing but confusion, disappointment and discomfiture, to say nothing of the pain an suffering which inevitably follow the baffled endeavours of mankind to secure some object of desire, can result from disregard of this self-evident truth. The truth is that chance has no voice in the order of nature, and cannot be relied upon as a rational method of securing any desired end. The law of cause and effect also holds good in the region of spiritual science, notwithstanding its emphatic denial by semi-trained theologians at times. For, were it otherwise, spiritual emancipation

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190 Multi-dimensional Application of Anekantavada would have to fall within the uncertain domain of chance and the method of the attainment of the ideal of the soul would be deprived of its rational basis of efficacy, leaving mankind to grope in the darkness of uncertainty and doubt-by no means a happy predicament. The necessity for right knowledge cannot, therefore, be overrated, In respect of right belief also it is evident that it is essential to the utility of knowledge, since belief signifies a cessation of doubt, and also since people live up to their beliefs. Right conduct also is a necessary condition to the attainment of final emancipation, for no desired results are possible without doing of the right thing at the right moment. The subject of enquiry, or knowledge, in so far as spiritual emancipation is concerned resolves itself into the nature of that beatific condition and of the causes, which stand in the way of its attainment. These in their turn involve the nature of existing realities, or substances, and their interaction. We thus get the following seven tattvas (essentials or objects of knowledge): 1. Jiva (la), (intelligence or living substance) 2. Ajiva (375119) (matter and other non-intelligent substances) 3. Asrava (34EUR) (the influx of karmic matter) 4. Bandha (F) (bondage) 5. Samvara (HCR) (the stopping of asrava), 6. Nirjara (Asker)(the gradual removal of karmic matter), and 7. Moksa (+187) (the attainment of liberation) The would-be aspirant for moksa has to understand the nature of these tattvas, the knowledge of which is a condition precedent to the acquisition of that well balanced state of mind, which is designated by the word belief or faith. In this connection it is necessary to point out two of the pitfalls of philosophy into which almost all the non-Jaina metaphysicians have fallen unconsciously. The first one has reference to the idea of a beginning of the world process, and the second relates to the philosophy of standpoints on which the greatest stress has been laid by Jaina Acaryas.

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Syadvada an Intellectual Abirsa 191 World process In respect of the world-process, it is obvious to every thinking mind that philosophy is concerned with the determination of the nature of things, and that the starting point of all rational speculation is the world of concrete reality which is presented to the individual consciousness through the media of senses. A philosopher takes, the first instance, the world as he finds it, and aided by the methods of analysis and research, reduces the perceptible phenomena to their simpler components, so that when he arrives at simple elements he knows them to be the eternal causes of the ceaselessly shifting panorama of form and shape; which constitutes our universe. Beyond these eternal causes or realities, it is impossible to proceed, because being simple in their nature they cannot depend, for their existence, on any thing else; in other words, their own individual natures alone are the causes of their existence individually. It follows from this that however far back we may go in time, no beginning of simple elements can be discovered or conceived, so that we never arrive at a point in the life-story of nature when they were not. This is a death blow to the idea of beginning, and its force will be felt by any one who seriously puts himself the question; how can a simple (non-compound) substance be brought into existence? It should be remembered that a simple substance, or reality, differs from a compounded effect of simple elements in so far as it is not the product of two or more substance, but in an, unbreakable, indestructible thing in itself. Creation of these simple realities from pure nothing is out of the question, because nothing is devoid of all qualities including existence and substantiality. If any one still wishes to adhere to the notion of a creation of all things from naught, let him put to himself the question, how can be different elements possibly owe their existence to one source? This would convince him that "nothing' can never be turned into a concrete, substantial 'something' by means of any process what so ever. The conclusion we arrive at, then, is that the idea of a beginning of the elements is not entertainable in philosophy. Now since there are no airtight compartments to keep these elements separate from

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192 Multi-dimensional Application of Anekantavada each other, and since the world-process is the result of the interaction and functioning of the different substances and elements, it follows that no starting point can be discovered for a general commencement of the universe. This amounts to saying that the idea of a creation is altogether untenable in philosophy. "Philosophy of Stand-Points" (Saptabhangi System): We now come to the "philosophy of stand-points" which is the first step in scientific metaphysics. Any one who has at all bestowed a thought on the nature of philosophy must have arrived at the conclusion that it aims at the perfection of knowledge to emancipate humanity from the slavery of superstition and awe of nature's might, and that knowledge itself signifies nothing other than a sense of familiarity with the nature of things as they exist in the world. Now, everything in nature exists in relation to a number of other things, and is liable to be influenced by them in different aspects when looked at from the point of view of their nature and when studied in respect of the forms they assume under the influence of some other thing or things. Furthermore, when they are described by men they are generally described from a particular point of view, though the unwary are led to imagine this one-sided description of their nature as exhaustive, many even falling into the pitfall of logical 'suicide' by basing their deductions on a set of rules of formulas which are applicable to facts gleaned from a particular standpoint, but not to any other. We can observe for ourselves the nature of confusion which is likely to result from an ignoring or mixing up of different stand-points by means of the two following illustrations: - (1) Let us take for our first illustration the famous text, Jiva is Brahman" (Soulis God), which certain people preach without the least possible qualification. But obviously the statement is true only in so far as the natural qualities of the soul are concerned; it is not true in respect of the present manifested condition of an ordinary Jiva who must exert himself in the right direction to his nature purity. As water in its essence is pure gaseous matter, so is a Jiva, with regard to his pure natural qualities, a perfect God; but as water cannot be said to be

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air, so cannot a Jiva involved in the samsara be said to be pure Brahman. This illustrates the effect of a one-sided absolutism of thought which ignores all other points of view; and its far-reaching consequences can be seen in the monistic speculations of certain philosophers who have based their system of metaphysics on the natural attribute of the soul, altogether ignoring the standpoint of evolution. These systems, unable to explain the different conditions of beings and things arising in the course of their evolution, have actually found themselves forced to describe the world as an illusion, pure and simple. Syadvada an Intellectual Ahimsa (2) Our second illustration is intended to emphasise the fact of confounding the different standpoints. Suppose we say; Here is a Jar of Iron; if we remove it iron-ness, it will cease to exist,' This is a perfectly true statement, as any body can see for himself. But if we now say; Here is a Jar of X; if we remove its x-ness, it must cease to exist.', the conclusion might be true in some cases, and not in others, for x may represent only such non-essential qualities or things as butter, or some living being's name. Obviously, a Jar containing butter would never cease to exist by the removal of its content, nor would one belonging to a person ever become a non-entity by changing hands; and yet it is perfectly permissible, in speech, to say a Jar of butter' and 'a Jar of John'. This one instance suffices to illustrate the nature of confusion, which is likely to result in philosophy by indiscriminately mixing up, or confounding, the results of research made from different points of-view. (2) There are seven principal standpoints, which are employed by people in their description of things. These are: (1) (3) 193 Naigama (the non-distinguished) which describes things without distinguishing between their general and special properties. Sangraha (the collective) which deals exclusively with the general qualities of the things. Vyavahara (the particular) is the standpoint of particularity. The difference between the Sangraha and the Vyavahara naya lies

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194 Multi-dimensional Application of Anekantavada (4) (5) in the fact that while the former describes things in respect of their general properties, the latter only concerns itself with their particular attributes. Rjusutra (literally the straight, hence the immediate) studies things as they exist in the present, and without regard to their past and future aspects. Sabda (literally the verbal, hence the point of view of a grammarian) pays exclusive attention to number, gender, tense, etc., of the words employed. Sambhirudha is the standpoint of an etymologist who distinguishes between synonymous words on etymological grounds. Evambhuta, literally such like, hence the point of view which describes things by words expressing their special functions, e.g., to call a man a devotee because of his being engaged in devotion. Philosophy, which aims at the perfection of knowledge, however, cannot afford to follow the conventions of men designed to expedite their intercourse with their fellow beings, and must get hold of the actual truth by combining the results of investigation made from different point of view. A thorough insight into the philosophy of standpoints is also necessary to estimate the true value of the statements of our predecessors in the field of metaphysical research. Mankind would find that almost all the confusion of thought, and we might also say the animosity existing between the followers of different religions, would cease to exist as soon as they would test the scriptural text which most of us blindly adhere to with the aid of the touchstone of nayavada (the philosophy of stand-points). If they would only insert the word "somehow' before any scriptural or prophetic statement, they would find their minds becoming trained in the right direction to enquire into the stand-point of the prophet who made any particular statement. The word 'somehow would show that the statement was made from a particular point of view, and would at once direct the mind to find out what that stand-point is. It would also enable us to reconcile many a

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Syadvada an Intellectual Ahimsa 195 seemingly contradictory statement in the scriptures of the same creed as well as in those of different faiths; for it does often happen that a statement which is wrong from one particular point of view is not so from another, e.g., one observer might say that a bowl full of water tain no air, while an other might describe it as containing nothing else but air, both being right from their respective stand-points since water is only gaseous matter in its essence though manifested in the form of a liquid substance owing to the action of atoms of hydrogen and oxygen on one another. For the above reason the Jaina Siddhanta insists on the employment of the word syat (somehow or from a particular point of view) before every judgement or statement of fact, though in ordinary parlance and composition it is generally dispensed with. There are three kinds of judgement, the affirmative, the negative and the one which gives expression to the idea of indescribability, of these, the first kind affirms and the second denies the existence of a quality, property or thing, but the third declares an object to be indescribable. A thing is said to be indescribable when both existence and non-existence are to be attributed to it at one and the same time. These three forms of judgement give rise to seven possible modes of predication which are set out below: (1) Syadasti (from some particular point of view, a thing may be said to exist), Syannasti (from some particular point view the thing does not exist), (3) Syadasti nasti (affirmation of existence from one point of view and of non-existence from another), (4) Syadavaktavya(from both the existence and non-existence point of view attributed at one and the same time the thing is indescribable) Syadasti avaktavya (a combination of the second and the fourth forms of predication) (6) Syannasti avaktavya( a combination of the second and the forth forms), and (2)

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196 Multi-dimensional Application of Anekantavada (7) Syadasti nasti avaktavya (a combination of the third and fourth forms of judgement). This sevenfold system of predication is called the Saptabhangi ( literally, the seven-fold), and stands in the same relation to philosophy as grammar does to speech. (1) Naigamabhasa, the fallacy of the Naigama naya, consists in making an actual division in thought between the general and special properties of things, as for instance to speak of the existence and consciousness of a soul as if they were two separate things. Sangrahabhasa occurs when we describe the general properties of a thing as constituting it solely. For instance it is incorrect to maintain that a tree can be constituted by the general qualities common to all trees, since an actual tree will have to be a particular kind of tree, and not the idea of tree-ness in general. (3) Vyavaharabhasa consists in making wrong divisions of'species. (4) Rjusutrabhasa arises when we deny the permanence of things altogether. Those philosophers who hold that there is no "being" but only" becoming" in the world have fallen into this kind of error. Sabdabhasa occurs when we deal with words without regards to their number, gender, tense, etc. For instance, to take the Hebrew Etohim, which is pluralistic in form, as representing one individual being would be an error of the Sabdabhasa type. Sambhirudhabhasa lies in treating apparently synonymous words, which possess nice distinctions of meaning as if they all meant exactly the same thing. Pride and conceit may be taken to be fairly good instance of words which, if take to mean exactly the same mental trait, would give rise to fallacy. Evambhutabhasa lies in asserting that the existence of a thing depend on its performance of the particular function with reference to which alone it has been described, as for instance to say that a devotee is non-existent because he is no longer engaged in (5)

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Syadvada an Intellectual Abimsa 197 devotion. Thus it is an unprecedented gift of the Jaina Religion to the world. If its secret is properly understood, all false schools of philosophy would end and earnest desires for universal brotherhood will shine to the fullest extent.

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Religion & Science are Complementary H.C. Jain 'Hema Many persons believe that religion and science both are opposite to each other and the religion seems to reduce the importance of science and vice versa. But, if seen in the light of reason and logic they appear to be inextricably inseparable. Religion (when) divorced from science makes people superstitious and blind followers. India has been an exclusively and exceptionally religious country. Devotion and worship reached inscalable summit with the result that people became narrow-minded and self-centred. Had an attempt been made to explain the principle of religion through reason, people would have been saved from drowning into superstitions and blind obedience to the dictates of religion which in their turn have created hatred against religion among the intelligentsia. Religion is not based on imagination. Devotion and faith are not lifeless energies. If there were no eternal absolute elements, how this world of diversities would have come into existence. But when the common brain could not understand the mystery of the eternal absolute substances (which are six kinds viz., the soul, the matter, the medium of motion, the medium of rest, the space and the time) it started believing in the existence of some external supreme power in the form of an imaginary God and accepted it as the means of fulfilment of desires. The consequence was that the educated class extricated itself from the eternal religion and in this way religion suffered deterioration and the modern science continued to take the place of religion gradually.

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Religion & Science are Complementary 199 Religion is utmost essential for life but there should be no place for blind faith in religion. Religion had made its beginning on the basis of absolute right faith in the existence of soul, having deep foundation based on natural facts and truths. But the modern science had for its foundation the natural facts discovered through chemistry and physics out of various types of Atoms, the material substances which appear as miracles to the modern world. No doubt, science has increased our physical and uplifted living standard but it has forgotten to tell us about our ultimate end or goal. Science had started in the quest of truth but it deviated from its right path and got in itself lost into the thick forest containing wild and ferocious beasts of endless series of desires. Science has so much entangled people into intricacies, that they are unable to understand the real necessities. Our ultimate end cannot be understood through experiments, but its depth can be seen in man's common experience, as under: (a) No one desires to die. (b) Everybody has thirst for love and knowledge. (c) Even the smallest living being aspires for superiority. (d) Everybody is restless to seek comfort. (e) Man is not satisfied in himself, he has not found bliss even through the aids of thousands of techniques of science. Today America, Russia, Britain, Germany, France and Japan have achieved wonderful success in the sphere of science but they are unable to solve the essential problems of human behaviour. Science has scattered so wide, it has become a sphere of blind faith. Every new experiment changes the modern angle of vision. From the time of the enunciation of Dalton's Atomic Theory to the time the "Theory of Relativity" enunciated by Einstein, there have been a number of other theories which every time having created a new way of thinking, made man so dissatisfied that it has become rather impossible to arrive at the ultimate inference. Science, no doubt, can afford correct explanation and logical

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200 Multi-dimensional Application of Anekantavada thinking about object, e.g., prediction of weather, evolution of the amount of energy in the explosion of an Atom Bomb, the distance between two planets etc. but if it attempts to explain human behaviour through its logical thinking the explanation is likely to be incorrect. Science is an effective means for the study of matter but not for the study of living beings, because the ultimate end can be determined only through the true preaching of all knowing lord-the omniscient. An exact science is that which gives an all-round satisfaction to all human beings. But the present discoveries of science, instead of providing extra happiness, have been found stimulating in people the desire for securing a number of means of comfort with the result the mutual love, affection, fellow feeling, spirit of co-operation, justice, desirable character and honesty are all replaced increasingly by violence, hatred, jealousy ill feeling, injustice and dishonesty. Now people have begun to think in a new way about human life. Biology has led people's attention towards living cell and a number of germs but people have not yet completely understood about their nature. Zoology and Botany have studied the structure and properties of a large number of fauna and flora, but no one knows what to do with them. Many diseases and medicines to cure them have been discovered but number of diseases and deaths remain the same. Just as religion having become complex has landed into blind faith, in the like manner, science too, having become complex has plunged into blind faith and its incompleteness has been revealed. The great scientist, Albert Einstein, at a symposium about science of Religion at Princton on May. 19, 1939 said, "Knowledge and Faith are the two inseparable companions in the universe. Knowledge is science and faith is Religion." In this age, people think that science is greater than religion, because it is systematically organised and it is taught in the schools, but, dear reader! mind that science is perhaps unable to tell anything about the aim of human life even after a long series of experiments. The above discussion reveals that we should place our ultimate

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Religion & Science are Complementary 201 aim of life on the foundation of a religion which should not be divorced from the scientific principles and reasoning. "Desirelessness is the highest religion", ever preached by Lord Jina, the victor or the conqueror and who is the omniscient. The next development of science needs the development of true religion through our day-to-day activities. The more knowledge we achieve about the universe, the more truly religious minded we should be. This is the only way to man's happiness and peace.

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Management Techniques and Anekantavada Approach Dr. Nilesh N. Dalal I wish to emphasise that Anekanta is in the nature of things. Hence the correct approach in trying to understand things and in dealing with them would be the Anekanta approach or attitude. My endeavour should be to focus on how the Anekantavada approach runs through the various policies 'decisions' and techniques employed by successful managers Manager performs certain important functions like Planning, Organising, Leadership and Control. Whether an organisation makes significant achievements or not depends largely upon the planning done on its behalf by the Managers at different levels, but more significantly by the top Managers. Goals have to be set and objectives have to be stated so that the organisation can make along a path to achieve the same and progress. Unless and until, the managers take into consideration innumerable condition that go into the success of an organisation, the planning of an organisation is bound to suffer. Hence, the single most important quality of a good management is an approach as broad as possible. Wider the approach, better the chances for the Management to succeed and the organisation to prosper. Organising the second important function management employees bringing together the various departments into a coherent whole. This appears to be antagonistic to the anekantic approach, but actually it is not. For from being antagonistic, it presupposes the

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Management Techniques and Anekantavada Approach 203 anekantic approach. Because the organisation or bringing together of departments into a coherent whole is possible when there is diversity. Unity implies diversity and vice-versa. The third function of management is leadership. It is quite obvious that a dynamic personality with multidimensional approach is a fundamental leadership quality for a manager to be able to lead his subordinates. He has to have a multidimensional perspective and a vision of getting the work done by people having varied personalities, aptitudes, modes and propensities. A good manager has not only a broad based understanding of human psychology but he also possesses a versatile personality with a whole range of qualities to be able to motivate, regulate, control, assign, evaluate and judge the comparative merits and demerits of delighting power to subordinates with varied backgrounds, talents, skills etc. With regard to application of Anekantic approach to various fields, I would like to focus on the practical aspect. But how am I to do this? Real application would invoke actual participation in real life situations with Anekantic approach. This has to be done into course of living and working. An alternative to this could be a stimulation of life situations and application of Anekanticattitude for solving issues there in. Where as the first alternative is by and large not under the preview of an essay, the second would require the essay to be supplemented by practical. This is highly desirable and yet it would consume more tie, then I might be allowed. Hence what I intend to do here is only a little demonstration of how Anekanta works towards fulfilment and success and then mentioning a few areas in which Anekantic approach runs as a core in the decisions, moves and practices of successful managers. Demonstration 1 AB AK 'A'gets but fells. 'B' gains by giving up whereas 'A' losses by giving.

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204 Multi-dimensional Application of Anekantavada Demonstration 2 A -- > A - B B 'A 'wins by changing direction. It is he who directs B. I give below a list of items where the anekantic approach plays significant role in management. (i) By spending more on customer satisfaction through research, invocation, quality control, better Service etc. the company can earn times more than what it has spent. (ii) Saving on small things if ignored absolutely leads to big losses while being over concerned about saving on small things often leads to higher costs. The golden mean is to be followed. The miser and spendthrift both commit the same mistake of not knowing where to stop. (iii) The management ought to adopt the right strategy and make the right moves at the appropriate time. For instance it should know when to discard the old machinery and install a new, when to add and to the stuff and when to retrench. It should know when to orders for how much and how to maintain inventory records control. It should know when to take loans from banks and when to seek public money through offer of equity shares and/or debentures. (iv) If the management adopts an absolutistic attitude of discarding as scrap every spare that gets damaged even slightly then it would cost the company too much leading to financial crises. On the other hand if the spare parts were sought to be used till they become absolutely unusable it would fell upon the life of the machinery and quality of products. Eventually it would lead to loss of profits. Hence anekantic approach if using the spares to the extent that quality is not effected significantly is desirable. (v) Expenses incurred for labour welfare, environment purity consumer satisfaction etc. turn out to be good investment, thinking in terms of long terms goals of the company. It earns the company good repute and better quality of services from satisfied labour. This in turn

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Management Techniques and Anekantavada Approach leads to better sales and consequent increase in profits. (vi) Higher sales always employ higher profits. For instance if sales is increased by offering more on credit then it might effect profits because the company will have to pay more by way of interest on loans. Hence what is gained by way of profits on higher sales lost by way of interest. So a good management keeps proper balance of credit and cash sales. (vii) The good management knows that what is poisonous in one place would be of immense value in another place. Thus it adopts waste recycling technique. (Viii) A good manager seeks co-operation of his colleagues superiors and subordinates. (ix) An efficient management adopts a multi-pronged strategy of getting things done. For instance it would take in confidence the workers by welcoming suggestions when over possible. Suggestions are invited from all concerned -the employees, the dealers, the real users of the products, the suppliers of raw materials etc. It knows that a broader outlook will go a long way in improving its performance and efficiency. 205 (x) The integral approach of the management is evident in its strategy of getting help from all sides, the labour, the customer etc. It makes the company popular by appropriate advertising and marketing strategies. It also tries to impress upon the policy makers in the government in order to get favourable policies for the industry. It will try to get the best from the share market operation by appropriate moves in relation to share transaction, transfer, overtaken etc. In conclusion one may say underlying a host of different activities of efficient management lies in the anekantic approach which is fundamentally responsible for the success of the Management.

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Relevance of Syadvada for Modern Psychology Achinta Yajnika As modern psychology has not widely accepted general theory of behaviour and no single methodological approach it is, blamed as being in the 'pre-paradigmatic stage' of scientific growth in the Kuhnian terminology. In modern psychology behaviourism, psychoanalysis, humanistic psychology, gestalt psychology, cognitive psychology, experimental and the clinical methods of studying man's behaviour, atomistic Vs field approach- all these diverse approaches are co-existent and are developing parallelly in modern psychology Due to this diversity of approaches in the study of man only, psychology is said to be having no single 'paradigm' and hence as it is argued it cannot be said to be perfectly grown 'Normal science'. But if this so-called pre-paradigmatic stage of psychology is viewed from the Jaina concepts of Naya, Syadvada and Anekantavada it would be appreciated as an epistemological virtue rather than being condemned as an academic scandal. According to Syadvada when a thing or reality has infinite aspects, any attempt to know or describe it would represent only one of the innumerable aspects possessed by a thing. So in such a case all our judgements would be relative and conditional. When any such partial view-point is mistaken for the whole truth, it culminates into Nayabhasa or fallacy of judgement. Just as Syadvada represents the epistemological position that we can know only some aspects of reality,

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Management Techniques and Anekantavada Approach 207 Anekantavada represents the metaphysical position that reality itself has innumerable aspects. This epistemological and metaphysical point of view of Syadvada and Anekantavada are accepted in modern psychology. The Anekanta point is well accepted in modern psychology through its principle of 'multiple determinates of behaviour' according to which man is a complex entity and hence there can be multiple aspects and determinants of man's behaviour. Syadvada is found to be operative under the so-called proparadigmatic stage of psychology. Because although diverse approaches towards the study of man are co-existent, they all are partially accepted in modern psychology. Each of the above-stated approach has been accepted as representing some important aspects of human behaviour. This approach is certainly not an academic scandal. because from the Syat point of view to accept any single partial theory of behaviour as 'paradigmatic' would amount to Nayabhasa or fallacy. Though Syadvada as the theory of relativity of knowledge is found to be operative behind the 'praxis' of modern psychology, it is being used only unconsciously. It could be used consciously and more fruitfully for the synthesis of diverse approaches according to complementarity principle. The enlightenment drawn from Anekantavada and Syadvada would make it evident that relativity of knowledge does not mean necessarily subjectivity and 'anarchy' of knowledge. Relativity and the objectivity of science can well go together. Modern philosophies of science like that of Kuhn clearly argue for the relativity of all 'scientific' knowledge. This indicates that Syadvada can be relevant for modern philosophy of science too.

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Indian Philosophical Schools and Anekantavada Prof. S. L. Pandey 1. The Constructive role of Jainism A system of philosophy is either critical of other systems or not. If it is critical, its criticism may imply the elimination of other systems, or it may develop any one of them a little further, or it may offer a conjunctive synthesis of some of them or it may provide a dialectical synthesis of all of them. The history of philosophy is replete with such systems. Jainism however, significantly avoids all these alternatives. In this sense it is indeed a unique system of philosophy. Its uniqueness is largely due to its fundamental insight that reality has many aspects or simply Anekantatmaka (Anantadharmatmakam Vastu). Its corollary is the view that every system of philosophy is true in so far as its basic insight is with the help of Anekantavada. Jainism argues for a disjunctive synthesis of all the systems of philosophy. The advantage that occurs from such a synthesis is manifold. At first it benefits all the systems of philosophy and preserves their identity intact. Secondly, it compels them to enter into mutual dialogue. Thirdly, it provides a philosophy of religious dialogue better than which no philosophy of dialogue has emerged so far. Finally it helps every seeker of the truth, cultivate the spiritual values - humility, religious tolerance and non-violence. These merits of Jainism have given it an invaluable place of honour in the history of philosophy and religion in general and in the history of Indian Philosophy in particular. Jainism has made Indian philosophy exceedingly moderate and detective as well as

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Indian Philosophical School and Anekantavada accommodative and accomplished. But it is fact that Jainism is categorised as a system of non-violence philosophy although its claims to have emerged from the thought of Vedic sages can not be ruled out. Like Carvaka and Bauddha it is regarded as a system of heterodox schools of philosophy. Some principal systems of orthodox school of Indian philosophy have been very critical towards Jainism particularly with regard to its doctrine of Syadvada and Anekantavada. Acarya Sankara has been very critical to its doctrine of Syadvada and concept of soul. There is nothing critical in Madhvacarya's description of Jainism. He has most faithfully represented the essential of Jainism as an independent system of philosophy complete in itself. Similarly, Sarva Siddhanta Sangraha, a work that is exclusively attributed to Samkaracarya described Jainism as the third darsana in its collection of twelve darsanas. It places Jainism between Lokayata darsana and Buddhism. This placing implies that Jainism is higher than Lokayata darsana which has the lowest place in Sarva-siddhanta Sangraha, and lower than Buddhism of course. In this work the highest darsana is Advaita Vedanta. The Vedantic appraisal of Jainism however is based more on the Jaina doctrine of the soul than on its Anekanta. The spirit of free thinking has led Jaina philosophers to significant debates and discussions with Nyaya, Purva Mimansa and Buddhist Philosophers in particular. Consequently they have propounded several theories which have traditionally become the part and parcel of the main stream of Indian logic. Further they have written commentaries upon Buddhist and Vaisesika and Nyaya works also a fact that shows that they were really free thinkers and non-sectarians. They in fact excelled in the theory of classification and used it in the analysis of all concepts. Moreover, they developed a theory of Nayas, which is different from the theory of Pramanas comprehending only a part of that object. In other words 'Pramana is sam daya visaya'i.e. it knows the object in its completeness, where Naya knows the object in its parts. The range of a Pramana is the whole object in its entirety and naya is its single part. The relation between a Naya and a Pramana is thus that of the part and the whole. Naya is a partial cognition in the full fledged cognition of a Pramana. Yet it does not precedes but follows 209

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210 Multi-dimensional Application of Anekantavada a Pramana. It is the expression of the speakers or intuition and is concerned with a single aspect of an object. In fact it is neither a Pramana (way of knowing), nor a appramana (way of not knowing) but aspect of a Pramana itself. That is why it is called Pramana Prabhava, a growth of Pramana. Every single statement is a Naya. So Nayas are infinite as there is no limit to the numbers of particular statements. Such Nayas are called Vyasa or Distributive Nayas. Differentiated from them are Samasa or collective Nayas that throws light on the well-classified sets of statements. According to Umasvati such Nayas are five. They are Naigama, Sangraha, Vyavahara, Rjusutra and Sabda. Other Jaina thinkers have added two more Nayas to this list. The additional Nayas are Samabhirudha and Evambhuta, which are regarded by Umasvati as the kinds of sabda Naya itself. So far the sake of brevity it is useful to deal with five Nayas, especially, in the context of other darsanas that they are usually classified under the Nayas. The Jaina philosophers have applied the doctrine of Nayas in evaluation of their rival systems of philosophy. They have argued that Nyaya Vaisesika is the illustration of Naigama, Advaita Vedanta and Samkhya that of Sarigraha, Carvaka Darsana that of Vyavahara, Buddhism that of Rjusutra and so on. As Nayas they rightly represent the different aspects of the reality what they positively stipulated in correct. So they are called correct Ekanta. But when they attempt to eliminate other darsanas or Nayas on the authority of their positive stipulation they commit a fallacy that is called Durnaya or Nayabhasa, the fallacy of inclusive predication. Then their Ekanta goes wrong and needs to be corrected by another relevant Ekanta that is presented by a rival school of their philosophy. In this way every Ekanta has a limited scope. It is only relatively true so when it claims the absolute truth for itself it becomes false, as there is no absolute truth. All truths are relative only. The relativistic character of a particular stipulation is made clear by adding the word Syat at its beginning. The Jainas have thus developed Saptabhariginaya and applied it to various darsanas. Samantabhandra, for example says in his Aptamimamsa 'that

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Indian Philosophical School and Anekantavada 211 1. Samkhya is Sad ekanta. 2. Sunyavada is Abheda-ekanta. 3. Vaisesika is Sadasad-ekanta. 4. Buddhism is Avaktavya-ekanta. To these four original bhangas, Akalanka and Vidyananda have added the following three bhangas also on their comments on the relevant verses of the Aptamimansao : - 5. Advaita Vedanta is Sad-avaktavya-ekanta 6. Apohavada of Buddhism is asad-avaktavya-ekanta 7. Yoga theory of padartha is sadasad avaktavya Ekanta. In this way the theory of saptabhariginaya has been illustrated by the various darsanas or the various darsanas have been tested and verified over the ground of saptabhanginaya. All of them are Ekanta and are true as they presuppose Anekanta. Every true Ekanta thus presupposes Anekanta, which is therefore, not the enclosures monopoly of Jainism. Further more it is significant to note that Anekanta has provided a disjunctive synthesis of all the systems of philosophy. For example if a,b,c,d, and 'e' represents five Darsanas then their disjunctive synthesis may be represented as (A) S= avbvcvdv. If the number of darsanas is more than five, or say, indefinite or infinite, then A can yield the following formulation. (A2) S = a v bcv dve v...... V. But as the Jaina philosophers have promoted the concept of Saddarsana and attempted to bring all systems of philosophy under the rubric Saldarsana, their disjunctive synthesis takes the final form as - (A3) S+ a, y d? vd? va" vd vd where d stands for a darsana, Here even though Jaina darsana is taken one of the a 's' there is no harm to their concept of Anekanta. In this way Jainism has projected its Nayavada as comprehending all the intentionalties of thought. (Sarvabhiprayasangrahikah nayah) Anekanta is incomplete without Nayavada. In fact Nayavada is the ratio cognoscendi of anekanta and Anekanta is the ratio essendi of Nayavada. At this juncture a specific illustration of Nayavada will not be out of order as it may give a concrete illustration of the operational use

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212 Multi-dimensional Application of Anekantavada of Nayavada. This concerns the problems of universal. Jainas are aware of both nominalisin and realism and reject them in favour of their own variety of conceptualism. Defining the relation between particulars and the universal. Jainas say that, the universal is one, eternal partless, inactive and all-inclusive. The particular is like a sky flower if it is without the support of the universal. In other words the relation that obtains between particular and a universal is that of Bhedabheda. They are reciprocal. This very view is strongly held by Kumarila when he says: - anyonya peksita nityam syat samanyavisesayoh vicesanam ca samanyam te ca tasya bhavanti hi. nirvisesasana na saman bhaveccasavisenavat samanya rahitatve ca visesastadvadeva hi.? i.e. the universal and particulars are mutually dependent and neither of them can exist without the other. So there is no universal without particulars. Nor are there particulars without a universal. If they are not taken in their reciprocal dependence they are just like sky flowers. Nominalism is visesya that eliminates the universal and realism is samanyavada that treats the particulars, as they were shadows of the universal. Both of them are therefore, dumayas or nayabhasas. They are not correct but Ekanta. Anekanta corrects them by stipulating that both the universal and the particulars are the reciprocal aspects of the same object and perceives them in their reciprocity. Anekanta perspective considers all aspects of the case. As Kumaril's view of universal is largely influenced by Jainism, Vadideva suri says that the Mimamsa philosophers generally take every where what the Jainas have finally formulated and left over. But the tables can be turned down either, for Purva Mimamsa has equally influenced Jainism in the formulation of its elaborate thesis of karma. But this is not the issue in question because what is relevant here is the view that Anekanta has given a long rope to Jainism to approach every desire and its various stipulations for their investigation and verification. It has been subject to rigorous criticism by its

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Indian Philosophical School and Anekantavada 213 adversaries some of them are in order here: 5. The dilemma of Anekanta - Acarya Madhva presents a dilemma of Anekanta in the following manner: - Is Anekanta itself Ekanta or anekanta ? If it is Ekanta, the stipulation that all views are true is contradicted, if on the other hand Anekanta then its stipulated meaning is unavailable so in either case there is a rope for a noose for the neck of Anekantavadina (Ubhayatah pasa Rajjuh) This dilemma was earlier presented by Samkara and Vacasapti Misra. The latter, however, tried to save Anekanta by stating that Anekanta is not universally used for the Jains themselves state that there are seven tattvas. The logic of Anekanta is not applied to the doctrine of seven tattvas and the like that are maintained by Jainas. In fact Jainism presents a true Ekanta. Its metaphysics that is confirmed by Anekanta which internally gives a principle of the synthesis of all views. Its ekanta is a part of pluralism that is not contradicted by Anekanta. Its Anekanta is a synthetic view that accommodates its Ekanta. So the combination of Ekanta in respect of Jainism is not contradicted by Anekanta. Moreover, Jaina philosophers themselves have raised a few problems concerning Anekanta. First, their opponents have pointed out that if the Saptabharigi be applied to Anekanta it becomes handicapped. To this the Jaina philosophers reply that Saptbhangi can be applied meaningfully to Anekanta. There are thus seven bhargas as : 1. Syad Ekanta. 2. Syad Anekanta 3. Syad ubhaya Ekanta 4. Syad avakta vya. 5. Syad ekanta avaktavya. 6. Syad anekanta avakta vya. 7. Syad ekanta-anekanta avaktavya. But in this context they propose that there are Samyak (true) ekanta, Mithya (false) Ekanta, Samyak (true) Anekanta and Mithya (false) Anekanta. Samyak Ekanta is naya and samyak anekanta is

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Multi-dimensional Application of Anekantavada pramana. On this criterion the above first three bhangas are true. Similarly the fourth bhanga is also true in as much as there may be such cases where nothing definite can be said, and when these original bhangas are true then there is no question of the falsity of the remaining three bhangas. Secondly, there is no fallacy of regress and infinitum (Anavastha) in the application of Anekanta to itself, because the affirmation of Anekanta is possible only on the ground of Ekanta. Universally the affirmation or Ekanta is too possible only on the ground of Anekanta. So there is no question of infinite regress. But there may be circular reasoning or petitio principle for each is established by the other and vice-versa? On this Jaina philosophers say that because Ekanta and Anekanta are the reciprocal state of affairs, there is no fallacy of petitio principle either. Nevertheless, there is a real relation of A vinabhava - between the two. Where-ever there is such a necessary relation, there is no question of petitio principle. We can approach the one through the other, as we like. Vidyananda endorses the view on the ground of the following formulation. : 214 anekantopyanekantah pramananaya sadhanat anekantah pramanatte tadekantarpitannayat. i.e. correct Ekanta is Naya whereas correct Anekanta is Pramana. Their reciprocal dependence is a state of affairs. Had they been both Nayas and both Pramanas, the demonstration of their substance would have been affected by a petitio principle. But that is not the case. So there is no such fallacy. Thirdly, Syadvada is said to be virodhadhvansaka that may be interpreted as violating the law of contradiction. But Jaina thinkers have shown that Syadvada does not attribute two predicates to one and the same subject without showing difference of their meaning. Synthetically there appears to be a contradiction but semantically there is no contradiction at all. Furthermore, even synthetically the alleged contradiction can be removed by the provision of Syat. Hence the usage of Syat removes the contradiction that is attributed to Syat statements what is true of syadvada is equally true of Anekanta as syatkathana is

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Indian Philosophical School and Anekantavada 215 Anekanta it self. In this way Anekanta goes well with Ekanta and vice versa. Their pairing is a necessary condition of understanding the truth of any proposition. Anekanta is neither contrary nor contradictory but a complementary of Ekanta. Their relation is the same as that of Pramana with Naya. All understanding is the joint operation of Pramana and Naya, Ekanta and Anekanta, which are the truth. Conditions of all statement are of surface epistemology whereas Anekanta is the view of depth epistemology. There should therefore, be no confusion over that status and role. References : 1. 2. Sarvadarsanasangraha chapter -3 Sarvasiddhantasangraha, chapter 3 Nayo jsaturabhiprayasca. Akalanka, Laghiyastraya. verse 55. Syadvada Manjari ed. by A.B. Dhruva, Bombay 1933. P 165 Aptamimamsa verse 9, 11, 12,13. Quoted by A.B. Dhruva in Syadvada Manjari Note P. 304 Mimamsaslokavartika, (Akriyavada), verse 9-10 6. 7.

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Anekantavada: a Strategy for conflict Resolution and Integral Cosmic Development Shekhar S. J. Truth cannot be adequately found if it is approached from only one angle. It has to be comprehended from various angles. This implies that one field of discipline cannot rest content with itself: Science has to get the help of Arts and art has to get the help of Science. Similarly, life cannot be understood in isolation but only in its relatedness. Men's nobility is found not merely in his intelligence but also in his behaviour A person life is always interconnected: His/her faith life His/her ethical life His/her emotional life His/her academic life His/her managerial life etc. Life's problems too have complex character. These problems could be understood and be solved only whenever approach them from multiple angles. For example, economic problem is not merely a problem of money; it may depend on psychological status of a person his/her social and other milieu, available opportunities, one's interest and capacity etc. Similarly, communalism is not merely a religious problem. It may have its political roots, may resting economic issues like unemployment etc. Hence we need to take into account all possible means to

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Anekantavada: a Strategy for conflict Resolution ... 217 understand a problem in a synthetic manner (in its nature and its appearance) and apply all possible means to cure the ills. This paper deals with 'Anekantavada - a strategy for conflict, resolutions and integral cosmic development'. To an economic problem solutions are attempted from various other disciplines too, similarly to a problem in communications in politics, in environment, in Religion, etc. several solutions are offered from multiple angles. I. Introducing Anekantavada: What it means? What it implies? What it demands? a. Anekantavada means: Reality is complex. It can be known in its manifoldness. Truth is many-sided, many-eyed, hence non-attachment to personal truth. Affirmation of a probability of diverse attribute in an entity. As a phenomenon of pluralism, it is a positive pluralism. Synthetic approach to life and reality. It is mental construct of Non-violence. b. Anekantavada implies: Predications are not valid absolutely - all are relative truths. Hence the necessity to combine thought process from different angles and dimensions of life. g. Various disciplines Various Ideologies/approaches Various views, policies etc. They could be universal or/and particulars autonomous or/and non-autonomous, opposed or/and non-opposed, spiritual and nonspiritual etc. C. Anekantavada-objective and demands: It stretches out to either view, persons etc. It presupposes a state beyond Raga and Dvesa or attachment and aversion. It positively demands a wider outlook on life and reality. It positively demands critical understanding of life and reality. II. The fact of Pluralism at different levels: At the Economic Level -The rich and the poor (persons & countries) -Economic ideologies from liberal capitalism to Marxist socialism passing

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218 Multi-dimensional Application of Anekantavada through forms of mixed economics. At the Social level various ways of looking at the world, of relating to others, of finding meaning of social life and of constructing community. At the Political level - various forms of political ideology outlined by various constitutions. - different relations of power between various minority and majority-groups At the religious level - All the great religious and various religious experiences in different countries in various proportions. Numerous population and tribal religious and new religious Movements. - Non-religious meaning systems or ideologies that animate different groups. We could extend this fact of pluralism to other level, like cultural, linguistic, psychological, spiritual, ecological etc. III Anekanta Spirit - a strategy for all times : Anekanta is primarily an attitude and an approach to Life and Reality. Anekanta outlook takes various forms in relations to different areas of life. For instance in a world of violence it takes the form of non-violence and peace. In practice it is dialogue and meditation, active non-resistance etc. of religious fundamentalism and fanaticism it takes the form of religious tolerance. In practice it reflects mass-education programme to expose the place and goal of religion in society, interreligious exposure and removal of prejudices, action plan to strengthen ties between religious communities etc. It advocates respect for life in all forms and equality of all living beings. In practice it is exploration of myths concerning discriminations of both the rich and the poor or equality, justice and fellowship, teaching and providing protection and safety measures for the marginalysed and the needy etc. In world of greed and grabbing it takes the form of self-content and sharing. In a world of psychological inner conflicts it takes the form of healing and reconciliation. In practice it is growing in self respect, self confidence,

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Anekantavada: a Strategy for conflict Resolution ... 219 self dependence, removal of fear and other negative emotions etc. Practical Anekanta: Anekantavada or the synthetic attitude towards life and reality has day-to-day application in every dimension of life, whether it be psychosocial, economical, political, religio-spiritual, Cosmo-ecological etc. It gives a practical way of living with this multi-dynamic vision. This practice eventually leads one to a development of an integral personality who is able to understand even conflicts and the method of solving them. One will, in such a process, experience a growth in Anekanta spirit as he/she involves in the action-reflection programmes suggested. V Application of Anekantavada in establishing a new cosmic order: a. Toward a new Socio-economic - World Order Ills of our Times Many sided approaches to their Solution Massive and revolting | Providing equal opportunities, inequalities : leading simplicity of life, Unequal standards of life, unequal respecting and doing manual incomes, unequal distribution etc., labour, sharing wealth and The Struggle for Livelihood trusteeship, using appropriate Increasing unemployment, technology co-operative measures, Exploitative wagers. Inflation and nurturing the environment, rural indebtedness. The poor and honesty in accountability. their environments etc. Combating competitiveness that The manifold Dimension of leads to violence. Channelling Poverty energies and resources. Voluntary Malnutrition amidst plenty wealth programmes. Creating drinking water and Sanitation more employment. Fastening selfclearing, serving, health education dependency and self-employment. etc. Right livelihood and self imposed Social and cultural limits on wealth and possessions. discrimination and oppressions: | Local courts to solve problems The oppressive scene of the amicably. Stress on equal civic marginalysed. Caste rights. Making power as service discriminations, wars, class and to keep man at its centre.

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220 Multi-dimensional Application of Anekantavada divisions and conflicts etc. Decentralisation of power, consultative and participatory methods in decision making processes. Revising the leadership, electoral candidates according to people's choice, Promoting local readership. Party alliance on right and sincere grounds. Healthy interrelationship between political parties, group and nations, creating an awareness among people, on their duty and responsibility over the emerging political trends. Dialogic encounter of masses. Keeping up the political morale through proper media usage group/national international, check measures on violation of human right. Respecting the opinions of morality group and nations, preferring the national and global interest. Rising beyond race, clans, castes, creeds, language etc., for national security and interest. Ensuring right livelihood of political leaders and public servants etc. C. Towards a New Communication World Order: Ills of our times Many sided approaches to their solution Giving misinformation To understand oneself in and blocking information. order to understand others. Ignoring constant quarrelling. Knowing individuals and group

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Anekantavada: a Strategy for conflict Resolution ... 221 Half-haphazard understanding. I dynamics of communication. Unwillingness to relate on Overcoming pseudo fear and sincere deals. Indeterminate prejudices. Taking risks in being communications right to speech transparent and direct. Learning etc. accurately and giving informations correctly. Accepting one's limitations of knowledge seeking helps from knowledgeable persons and good communicator. Respecting and giving the right to freedom of communication. Respecting and giving due right to freedom of communication etc. d. Towards a New Religio-Spiritual World Order Ills of Our times Many Sided approaches to their solution Materialistic and Limiting one's wants and needs. consumeristic culture. Priority to Living on frugal means, spiritually things than to values. Selfishness of life style. To look for quality in at the expense of common good. life than show right means of Lack of value priorities and livelihood, priority to love, justice, discriminate use for things. Lack peace, respecting and of right vision, knowledge of accommodating others views and truths /Reality. Lack of right interest. To see the other as part livelihood fundamentalists | of oneself. To contemplate on the attitude, which provokes, violence real nature of things. To give due and tensions etc. importance to persons/things. To live close to nature. To respect life in general. To live a life of transcendence. To have a proper understanding and the role of religions in society. To respect other religions affiliations and traditions. To see God in all things

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222 Multi-dimensional Application of Anekantavada Multi-dimer and all things in God. To go beyond the limiting religious symbols of scriptures, places of worship, rituals, holy things etc. and to commune with the Transcendent along with all humanity. To undertake dialogue and peace measures to unite different intra inter-religious communities. e. Towards a New Eco-centred World Order Ills of Our times Many sided approaches to their solution Exclusive human centred To respect all forms of interest and views. Increased | life., Destabilising the effect of control over Nature. Right over industrialisation. Priority of other other creatures. Haphazard technology, primacy of the industrialisation Ethics of persons over things. Superiority Domination. Threat to the Ozone of Spirit over matter. layer, acid rain, soil erosion, Environmental preservation. agrochemical etc. Pollution of Calling for reconciliation river and seas with toxic between man and nature. Speak substances. Growth Mania of the about the dignity of agricultural modern industrial consumer | labour. Reappraisal of life-styles society. Alienation of human and the kind of thinking that beings from the natural gives priority to economic environment. The danger of pursuits over ecological nuclear power at every stage of its imperatives. Alternative means operation such a radioactivity, I of producing energy from sun, nuclear waste, plant and animal | wind and water. abnormalities, serious health consequences etc.

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Anekantavada: a Strategy for conflict Resolution ... 223 Vi. The risk in being a Person of Pluralism. It invites one to give way to others in both the mind and the heart. It invites one to encounter an ever changing-identity of our self. It invites one to see oneself as part of the whole cosmos. It invites one to transcend all limiting condition of life. It invites one to be humble in the presence of the ever growing multiplicity of vision of life and reality. It ultimately invites one to silent and contemplative. Vii. Training in Anekanta Spirit a. Training in seeing things as they are: To contemplate on the nature of things - a world of pluralism. b. Training in respecting the world of pluralism: World of differences as a historical and fact. We are distinct but not separate. c. Training in cross-cultural affairs: Cross-cultural attempts learning languages, neighbourhood visit, inter-caste marriage, collaboration of oneself/humanity. d. Training in Listening and Dialogue: Action programmes to understand assimilate the different shades of truth. e. Training in conflict resolutions: To respect the other as person and to initiate all peaceful means like consolation negations, mediation etc. to arrive at agreement. f. Training in holistic Health : To use all available and possible devices for integral human development. g. Training in sharing: Sharing of ideas and good. To think the other as part of oneself. h. Training in participation and decentralisation : To share power with others and to keep leadership at the feet of service. i. Training in spiritual Transcendence: To understand Religious Pluralism and to commune with the Spirit of Religion beyond binding faith categories.

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224 Multi-dimensional Application of Anekantavada Anekantavada - an Appraisal * When we extend non-violence from reverence of life to reverence for thought, we are led to non-absolutism. Non-absolutism is held as important as non-violence by Jaina philosophers. Unto Tahinen, Ahimsa-Non-violence in Indian Tradition. Navajeevan Pub. House, Ahmedabad, (1983 p.85) * A wider outlook avoids quarrels, which lead to marital conflicts and confrontations (D.N. Bhargava, Jaina Ethics, Delhi 1968 p. 108) * The Syadvada or Anekantavada affirms that a predication is notified absolutely but only if one take into account multiple conditions (Anekanta). The Syadvada is a synthetic method of knowledge. Non the less subtle, the Nayavada is on the contrary analytical (Colette Caillat, Jainism, Macmillan company of India Ltd. 1974, p.26) * The Jaina philosophers has taken the fullest advantage of Nayavada not only in building his system by a judicious search and balance of various view points, but also in understanding sympathetically the views of others from which he differs and in appreciating why there is difference between the two. This analytical approach to reality has saved him from extremism, dogmatism and fanaticism and has further bred in him remarkable intellectual toleration a rare virtue indeed (A.N.. Upadhye, 'Jainism' Macmillan company of India Limited.) * Anekanta affirms the possibility of diverse attributes in a unitary entity. Strictly speaking, a thing is neither an absolute unity nor split up into an irreconcilable plurality. It is both unity and plurality of aspects. (Satkari Mookerjee, The Jaina Philosophy of Non-absolutism. Motilal Banarsidas, Delhi, 1978 p.27) * Any existent must be seen on three levels: the modes, which last for only a moment and belongs to the qualities; the qualities, which undergo changes and the substance, which remains abiding common ground of support for the qualities and their modes. To a single moment one can be aware either to the passing unity (ekatva) of the substance or the transient multiplicity (anekatva) of its modes. This complexity of the existent, its simultaneous unity and multiplicity, eternity and transience - finds expression in the Jaina term Anekanta, manifold aspects, which purports to fully describe the existent's nature. (P.S. Jaini, The Jaina

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Anekantavada: a Strategy for conflict Resolution ... 225 Path of Purification, Motilal Banarasidass, Delhi, 1979 p. 90-91) *Nonviolent search for truth should inspire the manyness of a thinker. He should not be prejudiced by preconceptions. It is the attitude of tolerance and justice that was responsible for the origin of the doctrine non-absolutism (Anekanta). Studies in Jaina Philosophy. P.V. Research Institute Varanasi 1951, p.-22 * Anekanta view is not scepticism, because it is not based on doubt and distrust, it is not solipsism, because it is based on an objective determination of things. It presents a catholic approach to the problems of life (T.G.. Kalghatgi, Jaina view of life, Jaina Sanskriti Samraksaka Sangha, Sholapur, 1984 p.33) * Pluralism is something positive. But it has also negative aspects Pluralism of expressions suppose that each expression is limited. Pluralism of relationships suppose that while each relationship may be unique, none is total and wholistic embracing all possible aspects. Apart from these natural limitations, spiritual human beings are quite capable of creating things and structures, that not only differentiable but separate, divide and oppose..... With reference to communalism and fundamentalism, even what is positive in pluralism may be abused and instrumentalized to support division and domination. (M. Amaladoss, S.J. Walking Together, The practice of Inter-religious Dialogue, Gujarat Sahitya Prakash, Anand, 1992, P. 170)

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Section III Hindi Articles on Multi-dimensional Application of Anekantavada

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anekAnta:svarUpa aura vizleSaNa DaoN0 udayacaMda jaina jeNa viNA logassa vi, vavahAro savvahA Na NivvaDai / tassa bhuvaNekkaguruNo, Namo aNegaMtavAyassa / / jisake binA loka/saMsAra kA vyavahAra pUrNa rUpa se nahIM cala sakatA hai, usa sampUrNa loka ke eka mAtra guru anekAntavAda ko namana hai| ___ anekAnta jIvana hai, loka-vyavahAra evaM paraspara vaicArika vyApAra kA jIvanta prANa hai, Adarza netA hai evaM vyaktitva vikAsa tathA rASTrIya unnati kA sarvazreSTha zikSaka hai| mAnavIya mUlyoM kI sthApanA, prANimAtra ke saMrakSaNa ke sAtha yaha una sabhI kA saMrakSaNa karatA hai, jo prakRti se jur3e hue haiN| yaha eka aisA vicArAtmaka guru hai jo sabakI socatA hai, sabakI sunatA hai, sabako dekhatA hai, sabhI ko kahane kA avasara detA hai, granthi sulajhAtA hai, granthi kholatA hai, ApasI manamuTAva tor3atA hai aura eka-dUsare ko jor3atA hai| yahI isakI pramukha sAmAjika bhUmikA hai| anekAntavAda jainadarzana kA prANa hai| pratyeka vastu ke kendra meM anekAnta hotA hai| usakA eka-eka guNa, usakI eka-eka paryAya aura usakA eka-eka svarUpa ananta dharmoM, guNoM ko svIkAra karake hI apane iSTa patha ko pradarzita karane vAlA hai| jisa samaya Agraha ke vazIbhUta hokara vyakti eka dUsare ke guNoM ke prati durAgraha bhAvanA se apanI bAta para hI bala dene lagatA hai, usa samaya vaha satya se haTakara bhaTakAva ko AmantraNa de uThatA hai, usakA pariNAma yaha hotA hai ki hama eka dUsare se apane ko alaga samajhane lagate haiN| saMgharSa prArambha ho jAtA hai, vikAsa kI jagaha hrAsa janma le letA hai, milApa kI jagaha tanAva ubharakara sAmane A jAtA hai| paristhitiyoM meM pratikUlatA Ate hI sAmAjika badalAva rASTra kA bAdhaka tattva bana jAtA hai| phira vinAza hI vinAza ke bAdala maMDarAne lagate haiN|

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anekAntaH svarUpa aura vizleSaNa 227 anekAnta kyA hai? ko aNeyaMto? anekAnta kyA hai? yaha eka prazna hai? isa prazna kA samAdhAna Agama, siddhAnta granthoM ke atirikta nyAya evaM kAvya-paramparA ke granthoM meM dArzanika cintana dvArA vividha rUpoM meM kiyA jAtA rahA hai| pratyeka padArtha/pratyeka vastu ke astitva ko tarka kI kasauTI para kasakara use anekAnta kI mathanI dvArA mathakara, navanIta banAyA aura phira usa navanIta ko bhI eka nayA rUpa diyA gyaa| vastu eka hai, parantu vaha aneka rUpoM meM vidyamAna hai, isalie aneka dharmoM se yukta hai| vastu meM tat-atat, eka-aneka, satasat, nitya-anitya, sAmAnya-vizeSa, bhAjya-vibhAjya, bheda-abheda, avayava-avayavI Adi vastutva ko utpanna karane vAlI paraspara viruddha do zaktiyoM kA udghATana anekAnta "aneke aMtA dharmAH sAmAnya-vizeSa-paryAyA gaNA yasyeti siddho'nekAntaH / "2 arthAt sAmAnya-vizeSa paryAya yA guNarUpa aneka anta yA dharma jisameM pAye jAte haiM, vaha anekAnta rUpa siddha hotA hai| anekAnta meM eka hI samaya meM, eka hI sthAna para pratipakSI aneka dharmoM kI prarUpaNA yukti evaM Agama se kI jAtI hai, jo aviruddha hotI hai| usI vastu kA vacana vyavahAra se bhI aneka rUpoM meM pratipAdana kiyA jAtA hai| kyoMki eka hI vastu meM yugapat vRtti pAyI pAtI hai arthAt vastu meM eka hI samaya aneka virodhI dharmoM, gaNoM, svabhAvoM evaM paryAyoM kA jahA~ samAveza ho jAtA hai, jahA~ unase vastu pratIti kA kAraNa bana jAtI hai, vaha anekAnta kA paricAyaka bana jAtI hai| pratyeka vastu apane dravya, kSetra, kAla aura bhAva ke vistAra ko lie hue hai| inhIM ke anusAra vastu ke vastutvapane kI siddhi hotI hai aura inhIM se vastu ke vastutvapane kA niSedha bhI hotA hai| jaise 'kalama' dravya kI apekSA se apane svarUpa ko lie hue hai, pustaka ke svarUpa ko nhiiN| 'kalama' aura 'pustaka' dravya avazya haiM; parantu kSetra, kAla, aura bhAva kI apekSA eka-dUsare se pRthak haiN| dIpaka se lekara AkAza paryanta 'anantadharmAtmakameva tattvam' ananta dharmAtmaka hI tattva haiN| bhinna-bhinna dRSTiyoM se vastu kA pratipAdana karanA, unakA avalokana darzana kA vAstavika mArga hai, yahI anekAnta hai| jisake jJAna se, jisake prayoga se, jisake AdhAra para gamana karane se evaM jisake anusandhAna se pratyeka vastu kA jJAna ho jAtA hai| "ekena mRtpiNDena. vijJAnena mRNmayaM vijJAnaM syAt / ''3 jaise eka miTTI ke piNDa se banI hue vastu se samasta padArthoM kA jJAna ho jAtA hai, usI taraha eka anekAnta ke siddhAnta se saMsAra ke samasta padArthoM kA jJAna ho jAtA

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228 Multi-dimensional Application of Anekantavada hai| isake prayoga se mAnavIyatA kI sarvavyApakatA evaM usakI saMrakSaNatA kA bhI bodha ho sakatA hai| anekAnta kI vyApakatA dravya, kSetra, kAla aura bhAva ina cAra AdhAra stambhoM para khar3A yaha anekAnta vizva kI samasta samasyAoM ko sulajhAne meM sakSama hai| Agama yuga se pUrva, Agama artha ke udghoSakoM evaM sUtrakAroM ne isakA vyApaka upayoga kiyaa| Agama yuga se tarka kI kasauTI para ghise jAte hue isa anekAnta ke binA nyAya jagat meM kisI bhI vAdI yA prativAdI kA kAma nahIM calatA thaa| nyAya ke Ate hI tarka ke sUtroM meM ba~dhakara tarkakAroM ne, koI bhI aisA kSetra nahIM rahA, jahA~ isakA prayoga na kiyA ho| AcArAMga, sUtrakRtAMga, samavAyAMga Adi Agama meM jo kucha bhI kathana kiyA gayA vaha saba praznottara rUpa meM hI hai| gautamasvAmI, jambUsvAmI, sudharmA-svAmI Adi praznakartA ke rUpa meM vizvavyApI samasyAoM ko kisI na kisI rUpa meM avazya rakhate the| jo kucha pUchA jAtA thA, vaha prazna rUpa meM hI hotA, usakA jo kucha bhI uttara diyA jAtA thA, vaha saba tarka para AdhArita anekAnta kI puSTi hI karatA thaa| "ke ahaM AsI? ke vA io cue iha peccA bhvissaami|'' maiM kauna thA? maiM isa janma se marakara kahA~ jAU~gA? jo imAo aNudisAo vA aNusaMcarai....... so'hN| jo sarvatra gamana karane vAlA hai, vahI maiM huuN| puna: 'so'haM' ke pazcAt se "AyAvAdI loyAvAdI kammAvAdI kiriyaavaadii|' 6 isa sUtra meM eka dRSTi ko darzAyA ki vividha mAnyatAoM vAle bhI anekAnta kI vyApaka upayogitA para prazna cihna lagAne meM samartha nahIM ho ske| je egaM jANai se savvaM jANai je savvaM jANai se egaM jANai''7 yaha sUtra eka meM aneka aura aneka meM eka vastu ko prastuta kara anekAnta kI ananta-dharmAtmaka rUpa vyApaka dRSTi kA pUrNa samarthana kara detA hai| 'dIpaka se gagana maNDala paryanta sthita samasta vastuoM ke eka se lekara ananta dharmoM kA rahasya khola detA hai| ananta-dharmAtmaka vastuoM ko jAna lene kA artha hai vizva kI samasta vastuoM kI prtiiti| kucha aisI hI haiM vizva aura usakI samasyAeM kyoMki vizva eka hote hue bhI anekarUpa hai| aneka rASTra haiM, una aneka rASTroM meM alaga-alaga rAjya haiM; alaga-alaga rAjyoM meM nagara, grAma aura una sabhI meM rahane vAle loga bhI ananta haiM; pratyeka kI samasyA pRthak-pRthak vacana

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anekAntaH svarUpa aura vizleSaNa 229 vyavahAra ko prApta hai| yadi unameM se sabase pahale vizva kI vyApakatA ko hI jAna liyA gayA to vaha eka sUtra 'aneke aMtA dharmAH' ke rUpa meM parivartita ho jaaegaa| ___sAmAnya rUpa se kisI vastu ke eka guNa kA jJAna hone se usa vastu ke astitva kA jJAna samajha liyA jAtA hai, jaise- papIte ko dekhakara hamane kahA ki hamane papItA jaanaa| parantu yaha kathana aupacArika hai, eka aMza rUpa hai, ekAntika hai| yadi papIte ke rUpa, rasa, gandha, sparza, mUrtatva, laghutva, prameyatva Adi usameM sthita aneka dharma kA anubhava nahIM kiyA gayA to usa papIte ko jAnane mAtra se use usakI pUrNatA meM jAna liyA gayA, nahIM kahA jA sktaa| vastu ke ekAMza ko jAnane kA sAdhana naya tathA usakI sampUrNatA meM jAnane kA sAdhana pramANa hai| pramANa pramANa eka nirNAyaka pakSa hai| bauddhoM ne jJAna ko pramANa kahakara tarka prastuta kiyaa| naiyAyikoM ne jJAna kI sahAyaka sAmagrI ko pramANa batalAyA, para anekAnta sabhI kI sunane ke bAda apane nirNaya meM tarka detA hai ki mAtra jJAna ko pramANa, jJAna kI sAmagrI ko pramANa nahIM mAnA jA sakatA hai| "arthopalabdhihetuH pramANam / " pramANa meM artha kI upalabdhi rahatI hai| isalie siddhasena ko kahanA par3A pramANaM svaparAbhAsi jJAnaM vAdhavivarjitam / / pramANa sva aura para kA prakAzaka hai aura saMzaya-viparyaya Adi bAdhAoM se rahita hai| pramANa kA prastutIkaraNa vividha rUpoM meM huaa| pramANa kA sAmAnya svarUpa "geNhadi vatthusahAvaM aviruddhaM sammarUvagaM NANaM / bhaNiyaM khu taM pamANaM / / jisase saMzayAdi rahita samyak rUpa se vastu svabhAva kA jJAna hotA hai yA vastu svarUpa kA grahaNa hotA hai, vaha pramANa kahA jAtA hai| dhavalAdi granthoM meM bhI jJAna ko pramANa mAnA hai| __ "NANaM hodi pmaannN| 10 jJAna pramANa hai| yaha sUtra bhI jJAna ko pramANa mAnatA hai| 'jJAnaM prmaannmityaahH|11 aSTazatIkAra ne apanI pramANa kI paribhASA dete hue kahA hai ki "arthasyAnekarUpasya dhI: prmaannN|' jisase artha ke aneka rUpoM kI pratIti ho, vaha jJAna pramANa hai| isI ko Age arthatattva kI pratIti ke lie unhoMne kahA - "tadanekAntapratipatti: pramANaM / '

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230 Multi-dimensional Application of Anekantavada arthatattva- sva aura para kI pratIti anekAnta rUpa hai, isalie anekAnta kI pratipatti pramANa hai| saiddhAntika pakSa 'nirbAdhabodha-viziSTaH AtmA pramANam / 12 samyagarthanirNayaH pramANam / 13 jahAM sabhI prakAra kI bAdhAoM se rahita viziSTa jJAna/samyagjJAna meM artha kI pratIti hotI hai, vaha jJAna pramANa hai| saMzayAdi mithyAjJAna hai, vaha artha tattva kA nirNaya karane meM samartha nahIM vaha avisaMvAdi bhI nahIM, isalie pramANa nahIM / AcArya kundakunda ne "NANappamANamAdA'14 jJAna pramANa AtmA mAnA hai| jo jJAna ko pramANa nahIM mAnate unase prazna kiyA ki AtmA jJAna pramANa nahIM, to kyA vaha jJAna se kama hai yA jJAna se adhika hai| yadi vaha jJAna se kama hai to acetanatva ko bhI nahIM jAna paaegaa| yadi vaha jJAna se adhika hai, to jJAna ke binA vastu tattva ke artha kI pratIti kaise kara sakatA hai? NANaM appa tti madaM, vaTTadi NANaM viNA Na appANaM / tamhA NANaM appA, appA NANaM vA aNNaM vA / / 15 jJAna AtmA hai, jJAna ke binA AtmA nahIM ho sakatA hai, isalie jJAna AtmA hai, AtmA jJAna hai evaM vaha anya rUpa bhI hai, arthAt usameM anya guNoM kA bhI samAveza hai| isameM anekAnta kI guNa-guNI dRSTi hai| eka AtmA hai, usa AtmA meM ananta anya guNa bhI haiM, ve guNa jisa AdhAra para Tike hue haiM ve hI anya guNoM ke AdhAra hai| yaha eka dRSTAnta jJAna kI vyApakatA ko siddha kara detA hai radaNamiha iMdaNIlaM, duddhajjhasiyaM jahA sabhAsAe / abhibhUya taM pi duddhaM, vaTTadi taha NANamatthesu / / 16 iMdranIla maNi nIlA hai, vaha dUdha meM par3A hai, isalie dUdha nIla rUpa ko prApta ho gayA, aisA dekhA jAtA hai, dUdha se maNi ko nikAlane para puna: dUdha apane svabhAva ko prApta ho jAtA hai aura indranIla maNi apane svabhAva ko / jJAna isalie sadA saba sthitiyoM meM jJAna hai| isa saMsAra meM aneka prakAra ke puruSa haiM, jo vastu tattva kI yathArthatA ko jAnanA cAhate haiN| ve sat kyA hai, asat kyA hai, dharma kyA hai, zIla kyA hai aura zAnti-azAnti kyA hai? ina vividha dharmoM kA bodha karanA cAhate haiN| anekAnta meM yahI to hai - zAnti ke sAtha azAnti para vicAra karatA hai, sat ke sAtha asata para vicAra karatA hai aura phira saMdeza detA hai ki jJAna meM zaMkita na hoM, zAnti yA azAnti meM dhairya kA parityAga na kreN|

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anekAntaH svarUpa aura vizleSaNa 231 ve "ahAbuiyAI susikkhaejjA'' yathokta zikSaNa prApta kreN| phira pAlana kareM jJAna kA, jJAna ke artha kaa| kyoMki "nANaM sayA samaNuvAsijjAsi' 17 jJAna parAkramI banAtA hai, isalie usakI ArAdhanA karanI caahie| jJAna AtmA hai, caitanya AtmA kA pariNAma hai| usake anvayI kAraNa kA nAma upayoga hai| vaha upayoga sAkAra aura anAkara rUpa hai, jJAna-darzana rUpa hai| pramANa kI vyutpatti-anekAnta kI pratipatti "pramIyate paricchidyate vastvanena pramANamiti vyutpapatteH / 18 sva-para-vyavasAyi jJAnaM pramANamiti prakarSeNa saMzayAbhAva-svabhAvena mIyate paricchidyate vastu yena tatpramANam / ' 19 sva-apane svarUpa aura para-anya padArthoM kA vyavasAya nizcaya karane vAlA jJAna pramANa hai / jisameM saMzaya, viparyaya, anadhyavasAya se rahita karake artha ko jAnA jAtA hai, vastu tattva kI jAnakArI prApta kI jAtI hai, vaha pramANa hai| "anekAntapratipattiH pramANam" jaba yaha sUtra diyA jAtA hai, to bhalIbhA~ti yaha tathya sAmane A jAtA hai ki "pramANaM trikAlagocara-sarvajIvAdi-padArtha-nirUpaNam' pramANa trikAla gocara hai, samasta padArthoM kA/ prANI mAtra kA saMrakSaka hai, hitakArI hai| AcArAMga meM isalie yaha jijJAsA prastuta kI gaI ki 'saMzaya saMsAra hai, saMsAra saMzaya hai| aisI jijJAsA eka naI jAgRti prastuta karatA hai| arthavikalpo jJAnaM prmaannmiti'| 20 tad yata: sampadyate ttprmaannm| Adi vyutpatti anekAnta kI usa abhivyakti ko bhI prastuta kara detI hai, jisameM "pradhAnIkRtabodha: puruSa: pramANam' arthAt bodha kI pradhAnatA jahA~ hotI hai vaha pramANa hai| pramANa bheda-anekAnta ke vacanAtmaka praharI 'jJAnAtmakaM svArthaM, vacanAtmakaM praarthm21| jJAnAtmaka pramANa ko svArtha pramANa kahate haiM aura vacanAtmaka pramANa ko parArtha pramANa kahate haiN| sva ko prakaTa karane vAlA svArtha hai, sva ke atirikta anya artha ko prakaTa karane vAlA parArtha hai| svArtha yA parArtha pRthak-pRthak pramANa ke viSaya nahIM bana sakate haiM, svArtha hai, to parArtha bhI rahegA, parArtha hai to svArtha bhI rhegaa| pramANa kI paribhASA meM 'sva-para-vyavasAyi-jJAnam ' dvArA sva aura para donoM kI sattA ko mahattva diyA gayA hai| kyoMki ye donoM hI samyak artha ke nirNaya karane vAle haiN|

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232 Multi-dimensional Application of Anekantavada pramANe bhavata: parokSaM pratyakSaM c22| pramANa ke do bheda-parokSa aura pratyakSa haiN| jisa jJAna ke utpanna hone meM sva-apane se bhinna, para-anya vastu kI apekSA ho vaha parokSa hai tathA jJAna-AtmA se vastu tattva kA jJAna ho vaha pratyakSa hai| pratyakSa bhI deza pratyakSa aura sakala pratyakSa do haiN| deza pratyakSa-isakA viSaya niyata aura aparipUrNa hotA hai aura sakala pratyakSa-traikAlika vastuoM aura unakI anantAnanta avasthAoM ko viSaya karane vAlA hotA hai| avadhi, mana:paryaya aura kevala ye pratyakSa ke samIcIna bheda haiM ye bhI pramANa haiN| "pratyakSAnumAnopamAnazabdAH prmaannaani23|' jJAna, pratyakSa, anumAna, upamAna, aura zabda bhI pramANa haiM, anumAna, upamAna, zabda aparipUrNa, yukti zUnya haiM, mithyAdarzanAdi se dUSita haiN| "mati-smRti-saMjJA-cintA'bhinibodha itynaantrm24| arthAt mati, smRti, cintA aura abhinibodha vastutaH eka jJAna artha ke vAcaka haiM, phira bhI ye bhinna-bhinna viSaya ke pratipAdaka haiM, isalie inakA svarUpa bhinna-bhinna hai| anubhava, smaraNa, pratyabhijJAna, tarka aura anumAna bhI eka jJAna ke vAcaka haiM aura bhinnabhinna artha ke pratipAdaka haiN| anekAnta kI dRSTi 'aneke aMtA dharmAH' yahA~ sarvatra caritArtha hotI hai| pramANa yA pramANa ke bheda anekAnta ke vacanAtmaka praharI haiN| naya-loka vyavahAra jAvaiyA vayaNavahA, tAvaiyA ceva hoMti nnyvaayaa| jAvaiyA NayavAyA, tAvaiyA ceva parasamayA / / 25 vastugata, vastu svabhAva, vastu tattvagata dharmoM kA pratipAdana karane ke lie vAdI jitane vacanamArga kA Azraya letA hai, utane hI loka-vyavahAra ko calAne ke lie 'nayavAda' haiM aura jitane nayavAda haiM, utane hI loka meM parasamaya haiM/para siddhAnta haiM/paramata haiN| abhiprAya vizeSa se kie gae vacana jitane prakAra ke hoMge, utane hI 'naya' hoNge| sAmAnya rUpa se paraspara nirapekSa vacana vyavahAra parasamaya hai tathA sApekSa vacana vyavahAra sva samaya hai| ata: jitane bhI paraspara nirapekSa vicAravAna haiM yA ho sakate haiM, utane hI parasamaya haiN| naya kA sAmAnya lakSaNa vastu/padArtha ke eka aMza ko samajhAne vAlA, nizcaya karane vAlA, jAnane vAlA, 'naya' hotA hai| "vastunyanekAntAtmani avirodhena hetvarpaNAt sAdhyavizeSasya yAthAtmyaprApaNapravaNa-prayogo naya:26' arthAt vastu anekAntAtmaka hone para virodha ke binA hetu kI mukhyatA se sAdhyavizeSa kI yathArthatA ko prApta karAne meM samartha prayoga ko naya kahA jAtA hai| naya prApaka hai, kAraka hai, sAdhaka hai, nirvartaka hai, nirNAyaka hai, upAlambhaka aura vyaJjaka

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bhI hai - anekAnta: svarUpa aura vizleSaNa jIvAdIn padArthAn nayanti prApnuvanti kArayanti sAdhayanti nirvartayaMti nirbhAsayanti upalambhayanti vyaJjayantIti nayAH / arthAt jo jIvAdi padArthoM ko lAte haiM, prApta karAte haiM, siddha karAte haiM, banAte haiM, unakA AbhAsa karAte haiM, unheM upalabdha karAte haiM aura prakaTa karAte haiM ve naya haiN| 'naya' aneka prakAra ke kAraNoM meM se vastu ke eka kAraNa ko / eka svabhAva ko / eka aMza ko prApta karAtA hai| anekAntAtmaka prayoga naya hai vastu meM virodha ke binA kAraNa kI pradhAnatA se jo sAdhya vizeSa kI vAstavikatA ko prakaTa karane meM samartha hai vaha naya hai / aneka guNa, aneka paryAyoM sahita athavA unake dvArA eka pariNAma se dUsare pariNAma meM, eka kSetra se dUsare kSetra meM aura eka kAla se dUsare kAla meM avinAzI svabhAva rUpa se rahane vAle dravya ko jo le jAtA hai yA usakA jJAna karA detA hai, vaha naya anekAntAtmaka vastu kA, anantaparyAyAtmaka vastu kI kisI eka paryAya kA jJAna karate samaya nirdoSa yukti kI apekSA se doSa rahita prayoga karatA hai| vastuno'nekadharmiNaH ekena dharmeNa nayanaM naya: 28 / " arthAt vastu anekadharmI hai, parantu vastu ke ananta dharmoM meM se eka dharma kI ora le jAne vAlA naya hai| jJAtA kA abhiprAya - naya 233 "jJAturabhiprAyo naya: 29 / jJAtA kA abhiprAya naya hai| abhiprAya pramANa gRhIta artha se vastu ke eka deza ko vyakta karatA hai| prabhAcandrAcArya ke anusAra "anirAkRta-pratipakSI vastvaMzagrAhI jJAturabhiprAyo nayaH 30 / " pratipakSI arthAt virodhI dharmoM kA nirAkaraNa na karate hue vastu / padArtha ke eka aMza / dharma ko grahaNa karane vAlA jJAtA kA abhiprAya naya hai| naya vaktA kA abhiprAya hai, jisameM jJAna kI prAmANikatA hotI hai| isameM pramANa gRhIta vastu kA ekadeza pratipAdana vaktA ke abhiprAya ko dhyAna meM rakhakara kiyA jAtA hai| "NAdussa hidaya-bhAvattho 31 / " jJAtA ke hRdaya ke bhAva kA artha naya hai| AcArya samantabhadra ne AptamImAMsA meM syAdvAda evaM anekAnta dRSTi ko pratipAdita karane vAle evaM hetu kI puSTi karane vAle ko naya mAnA hai| kahA hai| - sadharmaNaika sAdhyasya sAdharmyAt avirodhata: / syAdvAda pravibhaktArtha - vizeSa - vyaMjako nayaH 32 //

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234 Multi-dimensional Application of Anekantavada arthAt sadharmA dRSTAnta/sapakSa ke sAtha hI sAdharmya se jo binA kisI virodha ke syAdvAda rUpa paramAgama meM vibhakta artha vizeSa kA vyaMjaka hotA hai vaha naya hai| isakA apane sAdhya ke sAtha avinAbhAva sambandha rahatA hai| syAdvAdamaMjarI meM use sunaya kahA hai jo ananta viziSTa vastu meM se kisI eka dharma ko vaktA ke abhiprAya ko samajhakara grahaNa karatA hai| isa naya ke dvArA itara aMzoM kA apalApa nahIM kiyA jAtA hai, kintu unameM udAsInatA hI dhAraNa kI jAtI hai| itara aMzoM kA apalApa karane vAlA aura apane hI gRhIta aMza kI puSTi karane vAlA sunaya nahIM ho sakatA, vaha to durnaya hai| sunaya to anekAntAtmaka artha ko grahaNa karatA hai| pramANa se nizcita eka aMza-naya __ "pramANa pratipatrArthaikadeza parAmarzo ny:33|" ___ arthAt pramANa se nizcita kie gae artha kA eka deza parAmarza/ jJAna karane vAlA naya hai| pramANa ke Azraya se yukta tathA usake Azraya se hone vAle jJAtA ke bhinna-bhinna abhiprAyoM ke AdhIna hue padArtha vizeSoM ke prarUpaNa meM samartha naya hai| aise praNidhAna prayoga/ vyavahAra svarUpa prayoktA kA nAma naya hai| kyoMki naya meM pramANa prakAzita, pramANa pratipAdita, pramANa saMgRhIta vastu kA, sAdharmI kA virodha na karate hue sAdharya se hI sAdhya kI siddhi kI jAtI hai| yaha siddhi anekAnta se prakAzita, anekAnta para ghaTita hotI hai| zruta kA vikalpa-naya "zruta mUlA nayA: siddhA:34' zrRta ko mUla AdhAra banAkara bhI naya kI siddhi kI jA sakatI hai| isalie 'zrutavikalpo nayaH" zruta kA vikalpa bhI naya hai| nIyate gamyate yena zrutArthAMzo nayo hi s:35| usase zrutAMza ko grahaNa kiyA jAtA hai, usake dvArA vastu tattva kA pratipAdana kiyA hai| sudaNANa-bhAvaNAe, NANaM mttNdd-kirnn-ujjoo| caMdujjalaM carittaM viNayavasacittaM havedi bhvvaann26|| zrutajJAna kI bhAvanA se bhavya jIvoM ke lie jJAna sUrya kI kiraNoM ke samAna udyota rUpa hai| prakAza phailAne vAlA hai, caritra candramA ke samAna ujjvala hai aura citta apane vaza meM hotA hai| "vivihatthehiM aNaMtaM saMkhejjaM akkharANa gnnnnaae|37 / zruta vividha prakAra ke arthoM kI apekSA se/vivakSA se/vikalpa se paripUrNa haiM, isalie ananta haiM aura akSaroM kI gaNanA se saMkhyAta haiN| aisI anekAnta kI vyavasthA hai|

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anekAnta: svarUpa aura vizleSaNa 235 naya-bheda vastu ke jitane guNa haiM, jitane dharma haiM aura jitanI paryAya haiM, utane hI nirNayAtmaka dRSTikoNa haiN| nayavAda ke AdhAra para vastu ke kisI bhI dharma, guNa evaM paryAya para vicAra kiyA jA sakatA hai| kyoMki anekAnta meM aneka dharmoM kA samanvaya kiyA jAtA hai, usako grahaNa kiyA jAtA hai, phira naya kI nirNayAtmaka zakti kA prayoga kiyA jAtA hai| jaisA ki pUrva meM bhI pratipAdita kiyA gayA ki nayoM ke binA loka vyavahAra nahIM calatA hai isalie siddhasena ko kahanA par3A ki jitane bhI vacana mArga haiM utane hI nayavAda haiM aura jitane nayavAda haiM, utane hI vicAraka haiN| nayacakra meM mAilladhavala ne nayoM ke bhedoM ko isa prakAra vyakta kiyA hai| do ceva ya mUlaNayA bhaNiyA dvvtth-pjjytthnnyaa| aNNe asaMkhasaMkhA te tabbheyA muNeyavvA // mUla rUpa se dravyArthika aura paryAyArthika ye do hI naya haiM, isake atirikta saMkhyAta aura asaMkhyAta bhI naya haiN| siddhasena ne bhI yahI kahA - davvaTThiyo ya pajjavaNao ya sesA viyappA siN39|" dravyArthika aura paryAyArthika ye do naya haiM, zeSa inhIM ke vikalpa haiM / kundakunda ne bhI dravyArthika aura paryAyArthika naya kA niyamasAra meM vivecana kiyA hai| vizeSAvazyaka, kaSAya pAhuDa, dhavalA, mahAdhavalA, syAdvAdamaMjarI, nayacakra Adi granthoM meM do nayoM ko kisI na kisI rUpa meM AdhAra banAyA gyaa| Agama, siddhAnta granthoM ke anantara nyAya ke granthoM meM ina nayoM ko kisI na kisI rUpa meM prayukta vastu artha kA vizleSaNa kiyA gayA, svasiddhAnta aura parasiddhAnta kI samIkSA kI gii| AcArya kundakunda kA samagra cintana svasamaya aura parasamaya ke atirikta nizcayanaya aura vyavahAranaya kI anekAntAtmaka dRSTi kA vivecana karatA hai tathA dhArmika cintana, sAmAjika cintana, laukika aura pAramArthika cintana, saMsAra-mokSAdi kA cintana nizcaya aura vyavahAra kI anekAntAtmaka dhurI para ghUmatA huA sarvajana hitAya, sarvajanasukhAya, sarvasamabhAva ke Adarza ko sarvatra parilakSita karatA hai| jaisA ki AcArya siddhasena ne bhI kahA hai Nicchaya-vavahAra-NayA, mUlimabheyA NayANa svvaannN| Nicchaya-sAhaNaheuM, pajjayadavvatthiyaM muNaha / / saba nayoM meM mUla naya nizcaya aura vyavahAranaya haiN| dravyArthika aura paryAyArthika nizcaya ke sAdhana haiM, hetu haiN| tIrthaMkaroM ke vacanoM ke sAmAnya-saMgraha prastAra kI mUla prarUpaNA

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236 Multi-dimensional Application of Anekantavada dravyArthika naya hai aura unhIM vacanoM ke vizeSa prastAra/vistAra kI mUla prarUpaNA paryAyArthika naya hai| isake atirikta jitane bhI vacana vistAra haiM ve sabhI ina nayoM ke bheda-prabheda haiN| (sammai0 1/3, dhava0 1/1, zlo0 vA 4/1) ___ "so cciya ekko dhammo vAcayasaddo vi tassa dhammassa / jaM jANadi taM gANaM, te tiNNi vi Naya visesA ya40 / / (i) vastu kA eka dharma/artha, (ii) dharma kA vAcaka zabda aura (iii) usa dharma ko jo jAnatA hai, aisA jJAna ye tIna naya bhI haiN| dhavalAkAra ne kahA- 'ta pi kadhaM nntthvde|" yaha kaise jAnA jAtA hai ki naya nizcaya aura vyavahAra, dravyArthika aura paryAyArthika hI hai, anya tIsarA naya nahIM hai? isakA uttara diyA ki- ye do hI haiM- saMgraha aura asaMgraha, sAmAnya aura vizeSa ko chor3akara kisI anya naya kA viSayabhUta padArtha nahIM hai| sammai sutta (3) meM 'saMgaha-visesa-patthAra-mUlavAgaraNI" saMgraha/sAmAnya aura vizeSa meM hI sabhI nayoM kA samAveza kiyA gayA hai| kyoMki tIrthaMkaroM ke vacana (i) sAmAnyAtmaka aura (ii) vizeSAtmaka haiN| dravyArthika naya ke tIna bheda haiM- (i) naigama, (ii) saMgraha aura (iii) vyavahAra / paryAyArthika naya ke cAra bheda haiM - (i) RjusUtra, (ii) zabda, (iii) samabhirUr3ha aura (iv) evaMbhUta / upanaya - sabbhUdamasabbhUdaM uvayariyaM ceva duviha sabbhUvaM / tivihaM pi asababhUvaM uvayariyaM jANa tivihaM pi1|| (i) sadbhUta (ii) asadbhUta aura (iii) upacarita ye tIna upanaya haiN| sadbhUta naya do prakAra kA hai aura asadbhUtanaya evaM upacarita naya ke tIna-tIna bheda haiN| naigama, saMgraha, vyavahAra, RjusUtra/zabda aura samabhirUr3ha ye sAta naya haiM tathA dravyArthika aura paryAyArthika naya ke milAne se naya ke nau bheda bhI ho ge| dravyArthika ke daza, paryAyArthika naya ke cha:, naigama naya ke tIna, saMgraha naya ke do, vyavahAra ke do, RjusUtra ke do / zabda, samabhirUr3ha aura evaMbhUta eka-eka haiN| dravya aura paryAya inakA viSaya hotA hai| ye vastu artha kI do dRSTiyA~ haiM / dravyArthika dRSTi se nAraka, tiryaMca, manuSya, deva, mUrta, amUrta, saMsArI mukta yA Urdhvagamana svabhAva vAlA paryAya vizeSoM meM vibhakta jIva sAmAnya ke bhI darzana hote haiN| paryAyArthika meM yahI alaga alaga rUpa meM dekhane meM Ate haiN| dravyArthikanaya-anekAnta kI zuddha dRSTi __ "pajjaya-gauNaM kiccA davvaM pi ya jo hu giNhai loe| so davvatthiya bhaNio vivarIo pajjayAtthiNao42 / / " jo paryAya ko gauNa karake dravya kA grahaNa karatA hai vaha dravyArthika naya hai|

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anekAnta: svarUpa aura vizleSaNa 237 dravyArthika meM sAmAnya rUpa se vastu kA pratipAdana kiyA jAtA hai| dravyArthika naya abheda rUpa/sAmAnya rUpa se kathana karatA hai- jaise jIva hai, jIva kA astittva vacana bheda-paryAya se rahita hai| jahA~ taka sAmAnya svabhAva kA jJAna hai, vahA~ taka dravyArthika naya kA viSaya rahatA hai| sattA sAmAnya ke viSaya meM jaba taka paryAya sambandhI vikalpa tathA vacana vyavahAra nahIM utpanna hotA hai, taba taka paryAyArthika naya se atikrAnta vastu dravyArthika naya kA vAcya hai| apane-apane viSaya kI maryAdA meM eka naya kA dUsare naya meM praveza honA sambhava hai, kintu antima vizeSa meM yaha sambhava nahIM hai| sAmAnyata: eka naya dUsare naya se atikrAnta hotA hai| parantu koI bhI naya sattA vizeSa yA sattA sAmAnya kA lopa nahIM karatA balki usakI upekSA kara detA hai| vastu jaisI hotI hai, vaisI vivakSA vaza vastu kA nirUpaNa kiyA jAtA hai| dravyArthika naya dasa rUpa haiM, ve vastu kI anekAnta vivakSA kA vivecana karate haiM1. karmopAdhi nirapekSa zuddha dravyArthika naya yaha naya karmoM ke madhya meM sthita arthAt karmoM se lipta jIva ko siddhoM ke samAna grahaNa karatA hai, jaise- saMsArI jIva siddha ke samAna zuddhAtmA hai| saMsArI jIva karmoM se yukta hai, vaha siddha to nahIM, parantu dravya rUpa se saMsArI jIva vaisA hI hai, jaisA siddha jIva hai| ise adhyAtma meM zuddhanaya yA nizcayanaya bhI kahate haiN| yaha naya zuddha dravya ko viSaya karatA hai, isalie paramArtha meM upayogI hai| AcArya kundakunda ne samayasAra meM kahA haijo passAdi appANaM abaddhapuDhe aNaNNayaM NiyadaM / / avisesamasaMjuttaM taM suddhaNayaM viyANihi 3 / / jo AtmA ko abaddha, aspRSTa, ananya, avizeSa aura anya padArtha ke saMyoga se rahita anubhava karatA hai, jAnatA hai vaha zuddhanaya svarUpa hai| 2. sattAgrAhaka zuddha dravyArthika naya utpAda aura vyaya ko gauNa karake jo sattA ko grahaNa karatA hai vaha sattAgrAhaka zuddha dravyArthika naya hai| 'sat dravyalakSaNam, utpAda-vyaya-dhrauvya yuktaM sat / dravya kA lakSaNa sat hai| sat utpAda, vyaya aura dhrauvyayukta hotA hai| utpAda aura vyaya ye donoM paryAyArthikanaya ke vikalpa haiM, unheM gauNa karake sattA mAtra grahaNa karane vAlA saMgrahanaya hai| 3. bhedavikalpa nirapekSa zuddha dravyAyArthika naya dravya svakIya guNa-paryAya se abhinna hai| guNa-guNI, svabhAva-svabhAvavAn, paryAyaparyAyI aura dharma-dharmI meM jo bheda na karake abheda rUpa grahaNa karatA hai vaha bheda vikalpa

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238 Multi-dimensional Application of Anekantavada nirapekSa zuddha dravyArthika naya hai| 4. karmopAdhi sApekSa azuddha dravyArthika naya krodhAdi karmoM se hone vAle krodhAdi vikArI bhAva AtmA hai arthAt jahA~ rAga, dveSa Adi bhAvoM se yukta jIva ko jIva kahA jAtA hai vahA~ isa naya kI upapatti hotI hai / rAgAdi bhAva jIva meM hote haiM, kintu karmajanya haiM, zuddha jIva meM ye nahIM hote haiN| 5. utpAda-vyaya sApekSa azuddha dravyArthika naya jahA~ utpAda, vyaya ke sAtha milI huI sattA ko grahaNa karake eka samaya meM utpAda-vyaya-dhrauvya rUpa kahA jAtA hai vahA~ utpAda, vyaya sApekSa azuddha dravyArthika naya hotA hai| dravyArthika naya meM azuddhatA ke do kAraNa haiM - (i) jaba jIva ko karmajanya azuddha bhAvoM vAlA jIva kahA jAtA hai taba vaha azuddhatA kA grAhaka hone se azuddha kahA jAtA hai aura jaba akhaNDa vastu meM bheda buddhi karatA hai, to azuddha kahA jAtA hai, kyoMki dravyArthika dRSTi meM abheda zuddha hai, sAmAnya zuddha hai, bheda azuddha hai/vizeSa azuddha hai| yahI paryAyArthika naya kI dRSTi meM bheda zuddha hai aura abheda azuddha hai| 6. bheda kalpanA sApekSa azuddha dravyArthika naya jo naya dravya meM guNa-guNI Adi kA bheda karake unake sAtha sambandha karAtA hai, vaha bheda kalpanA sApekSa azuddha dravyArthika naya hai| jaise- darzana-jJAnAdi guNa AtmA ke haiN| dravya aura guNa abhinna haiM, unakI svatantra sattA nahIM hai| jaise ghar3e meM jala rahatA hai vaise dravya meM guNa nahIM rahate haiN| ghar3e aura jala ke pradeza alaga-alaga haiM, kintu guNa aura guNI dravya ke pradeza alaga-alaga nahIM haiN| dravya guNamaya aura guNa dravyamaya hai| na guNa se bhinna dravya kA astitva hai aura na dravya se bhinna gaNa kA astitva hai| ata: dravya guNoM kA eka akhaNDa piNDa hai| 7. anvaya dravyArthika naya yaha naya samasta svabhAvoM meM jo yaha dravya hai, usameM anvaya rUpa se dravya kI sthApanA karatA hai| dravya guNa-paryAya svabhAva hai aura guNa, paryAya aura svabhAva meM 'yaha dravya hai, aisA bodha karAne vAlA yaha naya hai| 'anvaya' kA artha hai 'yaha yaha hai, yaha yaha hai'| isa prakAra kI anusyUta pravRtti rUpa jisakA viSaya hai vaha anvaya dravyArthika hai| jaise-guNaparyAya svabhAva vAlA dravya hai| 'pajjaya-vijadaM davvaM, davvavijuttA ya pajjayA Natthi / doNhaM aNaNNabhUdaM bhAvaM samaNA paruviMti / / paMcAstikAya 12 / / na dravya, paryAya se rahita hotA hai aura na paryAya hI dravya se rahita hai, donoM kA

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239 anekAntaH svarUpa aura vizleSaNa 239 abheda sambandha hai| "guNa-pajjayAsayaM" arthAt guNa svabhAva vAlA dravya hai| 8. svadravyAdigrAhaka dravyArthikanaya svadravya, svakSetra, svakAla aura savabhAva meM vartamAna dravya ko grahaNa karane vAlA yaha naya hai arthAt svakIya dravya, kSetra, kAla aura bhAva kI apekSA dravya 'sat' hai| 9. para-dravyAdigrAhaka dravyArthikanaya isa naya meM paradravya, parakSetra, parakAla aura parabhAva ko viSaya banAkara dravya ke 'asat' svabhAva kA pratipAdana kiyA jAtA hai arthAt parakIya catuSTaya se dravya nAsti rUpa hai| 10. parabhAvagrAhI dravyArthikanaya 'geNhai davvasahAvaM asuddha-suddhovayAra-paricattaM / so paramabhAvagAhI NAyavvo siddhikAmeNa 5 / / isa naya meM azuddha, zuddha aura upacarita svabhAva se rahita paramasvabhAva ko grahaNa kiyA jAtA hai, jaise AtmA jJAna svarUpa hai| jIva ke aupazamika, kSAyika, kSAyopazamika, audayika aura pAriNAmika bhAva hote haiN| inameM audayika bhAva bandha kA kAraNa hai, aupazamika aura kSAyika bhAva mokSa ke kAraNa haiM tathA pAriNAmika bhAva jo bandha evaM mokSa donoM kA hI kAraNa hai, use hI paramabhAva kahate haiN| paramabhAva vastu kA nija svabhAva hai| yaha naya nAnA yukti aura bala ke dvArA vizeSa rUpoM se avinAbhUta sAmAnya kI siddhi karane vAlA hai| yaha vastu ke samasta aMzoM ko gauNa karake kevala aMzI ko apane artha kA prayojanabhUta kAraNa banAtA hai| vastu dravya-paryAya yukta hotI hai, usa vastu kI dravyaM dRSTi hI isakA mUla viSaya hotA hai| yaha pramANa ke viSayabhUta dravya-paryAyAtmaka evaM ekAnekAtmaka anekAnta svarUpa artha kA vibhAga karake paryAyArthika naya ke viSayabhUta kAraNoM ko gauNa karatA hai, usakI sthiti mAtra ko svIkAra kara apane viSayabhUta dravya ko abheda rUpa vyavahAra karatA hai| anya naya ke viSaya kA niSedha nahIM karatA hai, isalie yaha naya sadbhata naya bhI hai, jaise- sonA lAo, lakar3I lAo, pustaka lAo, kahane para koI vyakti sone ke rUpa meM kaMgana, lakar3I ke rUpa meM babUla kI lakar3I, aura pustaka ke rUpa meM 'sammaisutta' lAtA hai, isase use koI virodha nahIM, jo vastu cAhatA thA, vaha mila gii| yadi yahIM para virodha ho jAe ki yaha kyA le AyA to usase banatI huI bAta bigar3a jaaegii| kaSAya pAhur3a meM vivecana hai ki- sadbhAva lakSaNa vAle sAmAnya se arthAt pUrvottara paryAya meM rahane vAle urdhvatA sAmAnya se jo abhinna hai aura sAdRzya svarUpa vAle sAmAnya se arthAt aneka jAtIya padArthoM meM pAe jAne vAle tiryagsAmAnya se jo kathaMcit abhinna hai, aisI

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240 Multi-dimensional Application of Anekantavada vastu ko svIkAra karane vAlA dravyArthikanaya hai| (kaSAya pAhur3a 1/13, dhavalA 9/4) paryAyArthika naya jahA~ dravya ko gauNa karake paryAya vizeSa kA grahaNa kiyA jAtA hai, vahA~ paryAyArthika naya hotA hai arthAta jisa naya kA prayojana hI paryAya hai, jo paryAya ko viSaya karane vAlA hai, jo vizeSa para AdhArita hai, bheda-prabheda jisakI dRSTi hai, jo RjusUtra naya ke vacana viccheda se lekara eka samaya paryanta vastu kI sthiti kA nizcaya karAne vAlA hai vaha paryAyArthika naya hai| jo sAhedi visese bahubiha-sAmaNNa-saMjude savve / sAhaNaliMga-vasAdo pajjayavisao Nao hodi6|| jo sAdhana liMga ke kAraNa se nAnA prakAra ke vikalpoM ko sAmAnya ke hone para bhI siddha karatA hai, bheda-prabheda, paryAyAdi ko grahaNa karatA hai vaha paryAyArthika naya hai| yaha jIva ke rUpa meM sthita nAraka, tiryaJca, manuSya, deva, siddhatvAdi paryAyoM ko alaga-alaga grahaNa karane vAlA hai| jaise 'jIva' dravya hai, jIva upayogamaya hai, amUrtika hai, kartA hai, zarIra pramANa hai, bhoktA hai, saMsArI hai, siddha hai aura svabhAva se Urdhvagamana ko prApta hone vAlA hai athavA yaha grahaNa karatA hai ki ekendriya meM cAra prANa, dvIndriya meM cha: prANa, trIndriya meM sAta prANa, caturendriya meM ATha prANa, paMcendriya asaMjJI meM nau prANa aura saMjJI paMcendriya meM daza prANa hote haiN| kativihA NaM bhaMte ! rukkhA paNNattA ? goyamA! tivihA rukkhA paNNattA / / -ityAdi kathana paryAyArthika naya kA viSaya hai| dravyArthika naya meM jahA~ dravya ko sarvopari mAnA gayA hai, vahA~ paryAyArthika meM vastu kI vividha paryAyoM ko viSaya banAyA jAtA hai| usa paryAya vastu ke vividha pakSoM kI vivecanA karane vAle naya ke cha: bheda haiM - 1. anAdi nitya-paryAyArthika naya yaha naya akRtrima, anidhana, Adi-anAdi, ananta candra aura sUrya kI paryAyoM ko grahaNa karatA hai, unako viSaya banAtA hai arthAt candra, sUrya, vizva, jIva, pudgala Adi anAdi nitya paryAya haiM, inheM kisI ne banAyA nahIM hai, anAdikAla se inakA astitva calA A rahA hai aura sadA banA rhegaa| aisI anAdi nitya paryAyoM ko grahaNa karane vAlA yaha naya hai, jaise- sumeru /

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anekAnta: svarUpa aura vizleSaNa 241 2. sAdi nitya paryAyArthika naya kammakhayAduppaNo aviNAsI jo hu kAraNAbhAve / idamevamuccaraMto bhaNNai so sAiNicca nno7|| jo paryAya karmoM ke kSaya hone ke kAraNa sAdi haiM tathA vinAza kA kAraNa na hone ke kAraNa avinAzI haiM, aisI sAdi nitya paryAya ko grahaNa karane vAlA yaha naya hai| kucha aisI bhI paryAyeM hotI haiM, jo sAdi haiM, nitya haiM jaise- siddha pryaay| jIva kI siddha paryAya karmoM ke kSaya se utpanna hotI hai, kyoMki siddha, buddha, mukta jIva bAhya aura Abhyantara karma kalaMka se mukta haiM, unameM puna: vikAra/kalaMka/rAga dveSa bhAva utpanna hone kA kAraNa nahIM hai, isalie sAdi hote hue bhI vaha nitya hai| 3. anitya zuddha paryAyArthikanaya sattA amukkharUve uppAda-vayaM hi giNhae jo hu|| so hu sahAvANicco gAho khalu suddha-pajjAo / / jo sattA ko gauNa karake utpAda-vyaya ko grahaNa karatA hai aisA anitya svabhAva ko grahaNa karane vAlA vaha naya hai| sat utpAda, vyaya aura dhrauvya sahita hotA hai| dravya kA lakSaNa 'sat' hai, jo utpAda/utpatti, vyaya/vinAza aura dhrauvya/ nitya ina tIna guNoM se yukta hotA hai| pratyeka vastu pratisamaya utpanna hotI hai; nAza ko prApta hotI hai aura vaha sadaiva nitya bhI rahatI hai| parantu isa naya meM vastu ke nityapane ko chor3akara utpAda aura vyaya ina do paryAyoM ko viSaya banAyA jAtA hai, jaise- paryAya pratisamaya vinAza ko prApta hotI hai| 4. anitya azuddha paryAyArthika naya jo gahai eyasamae uppaadvvy-dhuvttsNjuttN| so savabhAvANicco asuddha-pajjatthio nneo9|| jo eka samaya meM utpAda, vyaya aura dhrauvya se yukta paryAya ko grahaNa karatA hai vaha svabhAva anitya azuddha paryAyArthika naya hai| isa naya meM eka hI sAtha utpAda,vyaya aura dhrauvya ko viSaya banAyA jAtA hai / 5. karmopAdhi nirapekSa anitya zuddha paryAyArthika naya yaha naya saMsArI jIvoM kI paryAya ko siddhoM ke samAna zuddha kahatA hai| saMsArI jIvoM kI paryAya azuddha hI hai, kyoMki vaha karmoM se Asakta hai, viSayAsakti janya hai| karma kI upAdhi/karmAvaraNa binA jIva zuddha paryAya ko prApta nahIM hotI hai| kintu yaha naya usa upAdhi kI apekSA na karake saMsArI jIva kI paryAya ko siddhoM ke samAna zuddha kahatA hai| "siddha-paryAya-sadRzAH zuddhAH saMsArINAM pryaayaa:50|"

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242 Multi-dimensional Application of Anekantavada 6. karmopAdhisApekSa anitya azuddha paryAyArthika naya bhaNai aNiccasuddhA caugai-jIvANa pajjayA jo hu / hoI vibhAva-aNicco asuddhao pjjytthi-nno51|| yaha naya cAra gatiyoM ke jIvoM ko anitya azuddha paryAya kA kathana karatA hai| jIva kI saMsArI paryAya azuddha paryAya hai, kyoMki usake sAtha karma jur3e hue haiN| isalie vaha vibhAva paryAya rUpa hai|'' yathA saMsAriNAM utpatti-maraNe stH|" dravyArthika-paryAyArthika naya samyak ekAntoM ke samUha kA nAma anekAnta hai, vahI pUrNa satya hai, samIcIna hai, vastu tattva darzaka hai, pathapradarzaka hai, Alocaka hai, samAlocaka hai aura vastu ke bheda, viSaya svarUpa aura nAma kI paripUrNatA kA bodha karAne vAlA hai| 'eyaMto eyaNao hoI aNeyaMta tassa smuuho52|'' eka naya ekAnta hai aura usakA samaha anekAnta hai yaha tabhI caritArtha ho sakatA hai, jaba vastu svarUpa ke jJAna ke lie, vastu artha ke pratipAdana ke lie sabhI pakSoM ko AdhAra banAkara vivecana kiyA jAya / ___ 'dravya rUpa se pratyeka vastu nitya hai, paryAya rUpa se pratyeka vastu anitya hai| isI vivecana ke kAraNa naya ke do mUla bheda hamAre sAmane Ae- (1) dravyArthika aura (2) paryAyArthika / dravyArthika naya kA viSaya vastu dravyAMza hai aura paryAyArthika naya kA viSaya vastu kA paryAyAMza hai| yaha donoM paraspara sApekSa hote haiM / kabhI eka naya kI dRSTi mukhya rahatI hai, to dUsare kI gauNa ho jAtI hai| donoM kI mukhyatA aura gauNatA ke AdhAra para hI vastu tattva kA vivecana prastuta kiyA jAtA hai| dono nayoM kA viSaya-sApekSa hai pajjavaNissAmaNNaM vayaNaM davvaTThiyassa atthi tti / __ avaseso vayaNavihI, pajjavabhayaNA spddivkkho53|| 'atthi' 'sat' hai yaha vacana paryava ni:sAmAnya/rahita dravyArthika kA vacana hai, avazeSa/avaziSTa vacanavidhi/kathana paddhati "paryavabhajanA'/paryAyArthika kA vibhAga sapratipakSa sApekSa hai| ye donoM naya paraspara sApekSa haiM / eka dUsare kI apekSA karate haiN| gauNatA/mukhyatA - jahA~ sAmAnya kI mukhyatA hai, vahA~ vizeSa kI gauNatA hai| sattA sAmAnya ke viSaya meM jaba taka paryAya sambandhI vikalpa evaM vacana vyavahAra nahIM utpanna hotA, taba taka paryAyArthika naya se atikrAnta vastu dravyArthika naya kA vacana-vyavahAra banA rahatA hai|

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anekAntaH svarUpa aura vizleSaNa ___243 dravyArthika aura paryAyArthika eka dUsare se abhinna haiM, dravyArthika naya jaba sarvavyApaka sattA sAmAnya ko viSaya banAtA hai, taba dRSTigata vizeSa ko upekSita kara detA hai| isI prakAra jaba paryAyArthika naya vastu dharma ko viSaya karatA hai, taba sattA sAmAnya ko gauNa kara detA hai| apane-apane viSaya kI dRSTi se eka naya dUsare naya se abhinna bhI hai, kintu antima vizeSa meM yaha sambhava nahIM hai| asatya dRSTi-anekAnta nahIM ___ donoM naya nirapekSa avasthA meM 'asat' haiM, ve 'sat' nahIM bana sakate / kyoMki sAmAnya aura vizeSa kI sApekSatA hone para hI 'uppAyaTThii-bhaMgA haMdi daviyalakkha ey|" arthAt utpAta, sthiti aura bhaMga/dhrauvya hone para dravya kA lakSaNa banatA hai| koI dravya nitya, koI anitya, koI utpatti rUpa, aura koI vinAza rUpa mAtra nahIM hai| donoM kI svatantra mAnyatA 'mithyAdRSTi' kA paricAyaka hai| inheM siddhasena ne - "patteyaM daNNayA NayA savve' ke AdhAra para kahA hai ki yadi ye eka dUsare ke viSaya ko tiraskRta karane vAle haiM to darnaya haiN| apane-apane viSaya ko pUrNa rUpa se kahane para bhI taba taka ekAnta haiM, jaba taka ve paraspara 'sApekSa' rUpa se vastu tattva kA nirUpaNa nahIM karate haiN| "vibhajjamANA annegNto54|" paraspara vibhajjamAna/sApekSa kathana karane para anekAnta hai aura tabhI ve yathArtha kahe jAte haiN| sAsaya-viyattivAI "zAzvata vyaktivAdI/nitya vyaktivAdI dravyArthika naya nahIM hai, yadi aisA mAnA jAegA to ekAMta kA doSAropaNa hI nahIM apitu anekAnta kI sApekSa dRSTi nirapekSa ho jaaegii| paryAyArthika naya ko mAtra ucchedavAdI/nAzavAdI mAnane para bhI sApekSa dRSTi phalIbhUta nahIM ho sakatI hai| naya samyak kaise? anekAnta kI ratnAvalI jaba taka rahegI, taba taka pratyeka naya kA vastu vivecana sApekSa rIti ko prakaTa karane vAlA hogaa| maNiyA~ aneka haiM, ve maNiyA~ eka sUtra meM jabataka baMdha nahIM jAtI, taba taka 'ratnAvalI' kI zobhA ko prApta nahIM hotI haiN| isI taraha alagaalaga avasthA meM nirapekSa dRSTi vAle naya samyaka nahIM kahe jA sakate haiN| apane-apane pakSa meM lage hae naya mithyA haiN| jaba koI dRSTi dUsare kA nirAkaraNa karatI huI apane viSaya kI puSTi karatI hai, taba nirapekSa kathana ke kAraNa vaha vacana vyavahAra mithyA bana jAtA hai| 'savve vi NayA micchAdiTThI sapakkhapaDibaddhA55" arthAt sabhI naya apane pakSa meM ba~dhe hue mithyAdRSTi haiN| aNNoNNa-NissiyA uNa

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244 Multi-dimensional Application of Anekantavada havaMti sammatta-sabbhAvA" aura yadi ve eka dUsare ke pakSapAtI haiM to ve hI samyaktva svabhAva vAle haiM, sApekSa naya/sunaya haiM, 'visaMjutta' haiN| ___ yadi naya apane-apane vaktavya meM sacce haiM, aura yadi ve para vigAlana/dUsare ke vaktavya ke nirAkaraNa meM mugdha haiM, to ve hI asatya bana jAte haiN|' anekAnta siddhAnta kA jJAtA kabhI yaha vibhAga nahIM karatA ki 'yahI satya hai yA yahI alIka hai| anekAnta to 'vastu' ke vastutva guNa ke AdhAra para yahI kahatA hai ki 'vastu' hai- 'sat' bhI aura 'vastu' asat bhI hai| bhUtArtha aura abhUtArtha bhUtArtha samatva para AdhArita hotA hai, yaha samatva ko lAkara ekatva kI sthApanA karatA hai| samatva ko apanAkara hI samyagdRSTi ko apanAne vAlA evaM, samIcInatA ko pradAna karane vAlA banatA hai| yaha anya dravya meM anyadravya ke pariNamana ko svIkAra nahIM karatA hai| ___"bhUdattho jANaMto Na karedi du taM asNmuuddho56|' bhUtArtha ko jAnane vAlA asaMmUDha hai, mohabhAva rahita hai, antarAtmA meM rata jJAnI hai, bhedAbheda ratnatraya kI bhAvanA yukta hai tathA samyagdRSTi hai| bhUtArtha se nirNIta hue jIva, ajIva, puNya, pApa, Azrava, saMvara, nirjarA, bandha aura mokSa samyaktva haiM, samIcIna haiN| bhUtArtha meM svarUpa darzana, anubhavana, avalokana, upalabdhi, saMvRtti, pratIti, khyAti, anubhUti Adi kA pratyakSIkaraNa hotA hai| heya-upAdeya tattva ko jAnakara vizuddha jJAna kA darzana karAne-vAlA bhUtArthanaya hai| bhUtArtha-parijJAnaM kim ? ___bhUtArtha ke jJAna kA kyA svarUpa hai? tIrtha kI pravRtti ke dRSTi se navapadArtha bhUtArtha haiN| bhUtArtha meM -"zuddhAtmA pradyotate prakAzane pratIyate anubhUyate iti / vA anubhUti pratIti: shuddhaatmoplbdhiH|" arthAt eka zuddhAtmA jhalakatA hai, prakAzita hotA hai, pratIti meM AtA hai aura usakA anubhava kiyA jAtA hai' anubhUti aura pratIti zuddhAtmA kI upalabdhi hai| ye ca pramANa-naya-nikSepAH paramAtmAditattva-vicArakAle sahakAri-kAraNabhUtAste'pi savikalpAvasthAyAmeva bhuutaarthaaH|" / jo pramANa, naya aura nikSepa haiM, ve paramAtmAdi tattva vicAra kAla meM sahakAri kAraNabhUta haiN| ve savikalpa avasthA meM hI bhUtArtha haiN| "bhUdatthamassido khalu smmaaditttthii57|' -bhUtArtha ke Azraya vAlA samyagdRSTi hai| "ye bhUtArthamAzrayanti ta eva samyak pazyataH samyagdRSTayo bhavaMti na punaranekAntakasthA nIyatvAt zuddhanayasyA" ya eva paramArthaM paramArthabuddhayA cetayante ta eva samayasAraM cetynte|'

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anekAnta: svarUpa aura vizleSaNa arthAt jo bhUtArtha kA Azraya lete haiM, ve hI samIcIna dekhane vAle samyagdRSTi haiM, anya nhiiN| kataka phala ke sthAna para para saMyoga ko dUra karane vAlA zuddhanaya hai| jo paramArtha ko paramArtha buddhi se anubhava karate haiM, ve hI samayasAra kA anubhava karate haiN| ata: bhUtArthanaya samIcIna vastu tattva kA jJAna karAne vAlA hai| abhUtArthanaya yaha naya vizeSatA kI dRSTi ko rakhakara viSamatA ko paidA karane vAlA hai| jahA~ bheda-prabheda kA hI samAveza hotA hai / jo anya dravya ke pariNamana ko anya dravya meM ekAkAra karake grahaNa karatA hai, vaha abhUtArthanaya hai / 245 "sarve'pi kathamabhUtArthaH ? guNa- paryAyavaddravyaM yathopadezAttathAnubhUtezca ! arthAt sabhI viSamatA vAle abhUtArtha kaise ? kyoMki 'guNa - paryAyavat dravyam' dravya kA lakSaNa isameM bhI hai, aisA upadeza bhI hai| isakA uttara dete hue kahA jAtA hai ki bhUtArtha meM 'sat' na guNa hai na paryAya hai, na ubhaya hai aura na unakA yoga hai, apitu vaha to dravya ke pariNamana ko anya dravya meM sammilita karake calatA hai| jaise "koI kahatA hai ki agni hI IMdhana hai, IMdhana hI agni hai, agni hI pahale IMdhana thA aura IMdhana hI pahale agni thI, Age bhI agni hI IMdhana hogI aura IMdhana hI agni hogii| isa prakAra kA kathana abhUtArtha hai| vaise hI jo sadA deha-rAgAdi rUpa para dravyoM ko apanI AtmA ke sAtha jor3atA hai vaha apratibuddha arthAt bAhyadRSTi vAlA mithyAjJAnI hai| AcArya kundakunda ne ise adhika spaSTa karane ke lie kahA " ahamedaM edamahaM ahamedassena homi mama edaM / aNNaM jaM paradavvaM sacittAcittamissaM vA58 // arthAt AtmA apane Apa se bhinna sacitta - AtmA apane Apa se bhinna sacitta strI-putrAdika, acita mukuTa kuNDalAdika, aura mizra AbharaNa sahita strI Adi ina vastuoM meM, maiM yahI hU~, yahI vaha maiM hU~, ye mere haiM, maiM inakA hU~, ye mere the, maiM pahale inakA thA, Age bhI ye mere raheMge, aura maiM inakA hoU~gA aisA saMyogAtmaka vikalpa abhUtArtha kA hai| yathA "ko'pi grAmyAjanaH sakardamaM nIraM pivati, nAgarika: puna: vivekI janaH katakaphalaM nikSipya nirmalodakaM pivati / tathA svasaMvedanarUpa bheda-bhAvanAzUnyajano mithyAtva - raagaadivibhaav-prinnaam-shitmaatmaanmnubhvti|" jaise koI grAmyajana sakardama jala pItA hai aura vivekI nAgarika nirmalI DAlakara

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246 Multi-dimensional Application of Anekantavada zuddha jala pItA hai, vaise hI svasaMvedana bhAvanA se zUnya mithyAtva yukta manuSya rAgAdi vibhAva pariNAma sahita AtmA kA anubhava karatA hai, aisA anubhava karane vAlA vyakti abhUtArtha ko viSaya karane vAlA hai| ___ "vavahAro'bhUdattho bhUdattho desido du suhnno|' vyavahAra abhUtArtha hai, "abhUtArtha: asatyArtho bhavati'' abhUtArtha asatyArtha hotA hai aura jo asatyArtha hotA hai vaha vastu dharma kI samagra vizeSatA ko prakaTa karatA hai / bhUtArtha zuddhanaya hai, bhUtArtha: satyArthaH" bhUtArtha satyArtha hai, vastudharma kI pUrNatA lie hue hai, vaha sama hotA hai, vastu ke samAnya dharma ko svIkAra karatA hai| bhUtArtha kA Azraya lekara hI sadvRSTi paidA hotI hai, sadbhAva utpanna hotA hai, vizuddha dharma kI pratIti hotI hai| bhUtArtha/satyArtha meM samAviSTa vyakti ke lie eka hI AbhAsa hotA hai ki AdA khu majjha NANe AdA me daMsaNe caritte y| AdA paccakkhANe AdA me saMvare joge59|| mere jJAna meM, mere darzana meM, mere darzana meM, mere cAritra meM, mere pratyAkhyAna meM, mere saMvara meM aura mere yoga meM AtmA hI AtmA hai| "nizcayanaya: paramArtha pratipAdakatvAdbhUtArtho / '' nizcayanaya paramArtha pratipAdaka hone se bhUtArtha hai| bhUtArtha zuddha hai, abheda hai, nizcaya hai, satyArtha, paramArtha hai, sAmAnya hai, aura abhUtArtha bheda hai, vyavahAra hai, asatyArtha hai, vizeSa hai| anekAnta ke saMvAhaka-nizcaya aura vyavahAra naya 1. nizcaya naya "abhinnakartR-karmAdi viSayo nizcayo ny:60|' jahA~ kartA, karma Adi viSaya abhinna haiM, vahA~ nizcaya naya hai| "zuddha dravya nirUpaNAtmako nishcyny:69|'' jo zuddha dravya kA nirUpaNa karane vAlA hai, vaha nizcaya naya hai| sAMcA nirUpaNa nizcaya hai, satyArtha kA nAma nizcaya hai| abhedAnupacAratayA vastu nizcIyata iti nizcayaH / " (A0pa0 9) arthAt jahA~ abheda aura anupacAra se vastu kA nizcaya kiyA jAtA hai, vaha nizcaya naya hai|'' paramArthavizeSeNa saMzayAdirahitatvena nishcyH|'' (pra0 sA0 tA0 vR0 93) paramArtha ke vizeSaNa se saMzayAdi rahita nizcaya artha kA grahaNa kiyA jAtA hai|

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anekAntaH svarUpa aura vizleSaNa 247 AtmAzrito nizcayanaya nizcayanaya AtmA ke /nija ke Azrita hai| jaise samudra kI taraMgoM ke utpanna hone meM havA nimittakAraNa hai, phira bhI nizcayanaya se samudra hI taraMgoM ko utpanna karatA hai| vaise hI AtmA kevala apane bhAvoM kA kartA hai vedayadi paNo taM ceva jANa attA du attaannN62|" AtmA apane ApakA kartA hai aura apane ApakA bhoktA hai, dUsare kA nahIM / jaM kuNadi bhAvamAdA kattA so hodi tassa bhAvassa / ___NANissa du NANamao, aNNANamao aNANissa ||(smysaar 134) jo bhAva AtmA kartA hai, vahI usakA bhAva hotA hai, jJAnI kA jJAnamaya aura ajJAnI kA ajnyaanmy| nizcayanaya-bheda vivakSA (1) zuddhanaya (2) azuddhanaya, (3) samyak naya aura (4) mithyAnaya yA (1) zuddha nizcayanaya aura (2) azuddha nizcayanaya / 1. suddho-suddhAdeso (zuddha nizcayanaya) zuddha nizcayanaya zuddha dravya kathana karane vAlA hotA hai, vaha zuddhatA ko prApta hone ke kAraNa' zuddhAtma-bhAvadarzirbhi:" zuddhAtmA ke darzI puruSoM ke dvArA anubhava karane yogya hai| yaha abheda ratnatraya svarUpa hai| jo Arta, raudra kA tyAga kara detA tathA jo nirvikalpa samAdhi meM sthita ho jAtA hai, vaha zuddhAtmA ke svarUpa kA, zuddhAdeza kA darzana karatA hai, avalokana karatA hai, anubhava karatA hai, upalabdhi karatA hai, pratIti karatA hai, prasiddhi prApta karatA hai aura anubhUti ko bhI prApta hotA hai, vahI- guNa-guNI ke abheda rUpa nizcaya naya se zuddhAtma svarUpa ko prApta hotA hai| (ka) paramasvabhAvagrAhI suddho jIva sahAvo jo rahio davvabhAva-kammehiM / so suddha-NicchayAdo samAsio suddhaNANIhiM63 / / zuddha nizcaya naya se jIva svabhAva dravya aura bhAva karmoM se rahita hai, parama svabhAva ko grahaNa karane vAlA hai| (kha) bhedAbhedaratnatraya kI mukhyatA - zuddha nizcaya naya meM zubha-azubha vikalpa nahIM hote haiN| darzana, jJAna aura cAritra ye tIna bhinna-bhinna svarUpa vAle avazya haiM, kintu nizcaya naya se ye tInoM Atma svarUpa ho jAte haiN|

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248 Multi-dimensional Application of Anekantavada (ga) nirvikalpa tattva zuddha nizcayanaya meM vibhAva evaM svabhAva ke sthAna nahIM hote haiM, harSabhAva aura aharSa bhAva bhI nahIM hote haiN| azuddha nizcaya naya - te ceva bhAvarUvA jIve bhUdA khaovasamado ya / tehuMti bhAvapANA asuddhaNicchayaNayeNa NAyavvA 65 / / "kammaja - bhAveNAdA kattA bhottA da Nicchayado 64 / " azuddha nizcaya naya se AtmA karma janita rAga, dveSa, mohAdi bhAva karma kA karttA aura bhoktA hai / dravya karma aura bhAvakarma donoM eka nahIM, bhinna-bhinna haiM / isa bheda vivakSA se hI - "rAgAdibhAvakarmANAM cAzuddhanizcayena / " rAgAdi bhAva karmoM kA karttApana azuddha nizcayanaya kI saMjJA hai / mAna, apamAna, jIva meM karmoM ke kSayopazama se utpanna hone vAle jitane bhAva haiM, ve jIva ke bhAvaprANa hote haiM, aisA azuddha nizcaya se mAnanA caahie| azuddha nizcayanaya se jIva samasta moha, rAga, dveSa Adi bhAvakarmoM kA karttA hai tathA usake phalasvarUpa utpanna hue kAraNa harSa, duHkha, sukha Adi kA bhoktA hai| bhagavAna ke kevalajJAna Adi ananta guNoM kA smaraNa rUpa jo bhAva namaskAra hai vaha azuddha nizcayanaya kA kAraNa hai| kyoMki azuddha nizcaya naya sopAdhika guNa yA guNI meM abheda darzAne vAlA hai| jaise matijJAnAdi hI jIva arthAt usake svabhAvabhUta lakSaNa haiN| sopAdhika guNa sphaTika maNi kI bhA~ti vikalpoM tathA upAdhi se yukta hote haiM / karmopAdhi- samutpannatvAdazuddhaH / karmopAdhi se utpanna hone ke kAraNa azuddha haiM aura apane kAla meM tape hue lohe ke gole ke samAna tanma hone se nizcaya kahA jAtA hai| zuddhanizcaya ho yA azuddha nizcayanaya anekAnta meM to vastu kA svarUpa honA caahie| hAthI hai, vaha kyA hai, kaisA hai, pakSa vipakSa se siddha honA caahie| hAthI sIMga se siddha nahIM hogA, sUMDa se hI hogA / vyavahAra naya "paDirUvaM puNa vayaNattha - Nicchao tassa vavahAro 66 / " vastu ke pratyeka bheda ke prati zabda kA nizcaya karanA vyavahAra hai| vidhipUrvaka bheda karane kA nAma vyavahAra hai / guNa- guNI meM 'sat ' rUpa se abheda hone para bhI bheda karanA, alaga-alaga viSaya kA vyAkhyAna karanA vyavahAranaya kA kArya hai| -67 "vaccai viNicchayatthaM vavahAro saddavvesu" / " vyavahAra naya zabda dravyoM meM vibhAga karate hue artha ko grahaNa karatA hai| yaha naya

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anekAnta: svarUpa aura vizleSaNa vastu kA vidhipUrvaka vibhAga karatA hai, bheda karatA hai, ananta vikalpoM kA saMgraha kara usake vistAra kA vivecana karatA hai| Avazyaka niyukti meM isa prakAra kI vyutpatti kI haivyavaharaNaM vyavahAraH yadi vA vizeSato'vahiyate nirAkriyate sAmAnyamaneneti vyavahAra:, vizeSapratipAdanavaro vyavahAranayaH 18 / " arthAt jo vidhipUrvaka vyavahAra karatA hai, vizeSatA kA pratipAdana karatA hai aura sAmAnya kA nirAkaraNa karatA hai, aisA vizeSa ke pratipAdana meM agraNI vyavahAranaya hai| "lokAnAmanAdirUDho'sti vyavahAraH / " 249 logoM kA vyavahAra anAdi kAla se calA A rahA hai ki ghar3e kA upAdAna kAraNa miTTI kA piNDa hai, usI kA ghar3A banatA hai, ghar3e ko banAne vAlA kumhAra hai aura jala dhAraNa karanA ghar3e kA kArya hai, usakA mUlya lenA kumhAra kI kriyA hai / vaise hI upAdAna rUpa se karmoM ko paidA karane vAlA - "vavahArassa du AdA puggalakammaM karedi NeyavihaM69" pudgala karma hai, jo uttara prakRti-mUla-prakRti ke rUpa meM aneka prakAra ke haiN| vyavahAranaya kI mukhyatA se sukha-duHkha karmoM kA kartA aura bhoktA jIva hai / vyavahAranaya saMyoga sambandha aura nimittanaimittika bhAvoM ko batalAne vAlA hai| (ka) kartRtva- bhotRtva anekAnta sammata karma ke kartRtva aura bhoktRtva ke AdhAra para naya vibhAjana anekAnta sammata hai| vyavahAra ke kartRtva bhAva ke tIna kAraNa haiM (1) zarIrAtmaka - jIva yaha socatA hai ki 'maiM puruSa hU~" apane jIvana ko sukhI banAne ke lie vaha jo parizrama karatA hai vaha zarIrAtmaka kartApana hai| (2) aviratAtmaka - jaba vahI yaha jAna letA hai ki maiM nAnA paryAyoM meM janmamaraNa ke duHkhoM ko sahatA huA anantakAla bitA cukA hU~, aba mujhe yaha janma milA, isalie zubhakAryoM meM pravRtta dAnAdi zubha kriyAoM ko karatA hai / (3) viratAtmaka - 'saMsAra asAra hai; yaha jAnakara virakta bhAva se yukta sarvajJa kI stuti karatA hai, gRhasthAzrama se virakta hokara zramaNoM kI zaraNa meM jAtA hai| vavahAreNa du AdA karedi ghaDa paDa rathANi davvANi / karaNANi ya kammANi ya NokammANIha vivihANi / / AtmA / jIva vyavahAra se ghaTa, paTa, rathAdi dravyoM kA kartA hai, indriya karma kartA hai, jJAnAvaraNAdi dravyakarma, zArIrika nokarma aura krodhAdika bhAvakarmoM kA bhI kartA hai| parAzrito vyavahAraH parapadArthoM para Azrita honA vyavahAra hai| loka vyavahAra ke kAraNabhUta jitane bhI

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250 Multi-dimensional Application of Anekantavada kArya haiM yA jitane bhI vacana vyavahAra kie jAte haiM ve sabhI para padArthoM para Azrita hote haiN| jaise -siddha-ke lie vividha vizeSaNa - (1) niravazeSa rUpa se antarmukhAkAra, dhyAna-dhyeya se vikalpa rahita / (2) kSAyika samyaktvAdi aSTaguNoM kI puSTi se tusstt| (3) viziSTa guNoM ke AdhAra hone se tattva ke tIna svarUpoM meM parama / (4) tIna loka ke zikhara se Age gati hetu kA abhAva hone se lokaagrsthit| (5) vyavahAra se abhUta mUrta paryAya meM se cyuta hone kA abhAva hone ke kAraNa nity| vyavahAranaya ke bheda-prabheda 1. pRthakatva vyavahAra - jahA~ bhinna dravyoM meM ekatA ho / 2. ekatva vyavahAra - eka vastu meM bheda / / 3. sadbhUta-vyavahAra- eka vastu viSayaka jIva ke matijJAna / 4. asadbhUta vyavahAra - bhinna-bhinna vastu viSayaka / devadatta dhn| 5. sAmAnya-vyavahAra - sAmAnya rUpa se artha kA bheda / (senA, hAthI) 6. vizeSa vyavahAra- yathA-jIvA: saMsAriNo muktAzca / vyavahAranaya azuddhArtha bhedaka azuddhArtha bhedaka sAmAnya saMgraha bhedaka vizeSasaMgraha bhedaka pRthakatva ekatva sadbhUta asadbhUta upacarita anupacarita nizcaya aura vyavahAra naya jANadi passadi savvaM vavahAraNaeNa kevalI bhagavaM / kevalaNANI NANadi, passadi NiyameNa appANaM / / vyavahAra naya bheda viSaya ko grahaNa karane vAlA hai, isalie vyavahAra naya se kevalI bhagavAna trilokavartI evaM trikAlavartI sacarAcara dravya, guNa- paryoM ko eka samaya meM jAnate haiM aura dekhate haiN| nizcaya abheda/sAmAnya ko hI grahaNa karane vAlA hai| isalie nizcayanaya se paradravya ke grAhakatva, darzakatva, jJAyakatva Adi ke vividha vikalpa samUha ke kAraNoM kA abhAva karake kevala nijasvarUpa ko jAnate haiM va dekhate haiN| - jJAna kA dharma dIpaka kI bhA~ti haiM, jo svayaM prakAzita hai aura dUsaroM ko bhI prakAza detA hai| ghaTAdi kI pramiti se prakAza dIpaka kathaMcit bhinna hone para bhI svayaM prakAza svarUpa

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anekAntaH svarUpa aura vizleSaNa 251 hone se 'sva' aura 'para' ko prakAzita karatA hai| AtmA bhI jyoti svarUpa hai, isalie vaha vyavahAra se triloka aura trikAla ko para rUpa meM tathA svayaM prakAza svarUpa AtmA ko nija rUpa meM prakAzita karatA hai| NANaM appa payAsaM NicchayaNaeNa daMsaNaM tamhA / appA appapayAso NicchayaNaeNa daMsaNaM tmhaa2|| nizcayanaya se jJAna aura darzana svaprakAzaka haiM, AtmA bhI svaprakAzaka hai, isI taraha vyavahAranaya se jJAna paraprakAzaka hai, darzana bhI paraprakAzaka hai, vyavahAra meM AtmA bhI paraprakAzaka hai isalie darzana bhI paraprakAzaka hai| nizcaya aura vyavahAranaya anekAntarUpI ratha ke do pahie haiM, donoM kA apanAapanA mahattva hai, donoM hI vastu tattva kA darzana karAne vAle hai, virodhI nhiiN| anekAnta ke sapta sUtradhAra "naigama-saMgraha-vyavahArarjusUtra-zabda-samAbhirUDhevaMbhUtAH nayA: 3 / / (1) naigama, (2) saMgraha (3) vyavahAra (4) RjusUtra (5) zabda, (6) samabhirUDha aura evaMbhUta ye sAta naya haiN| pramANa se ye bhinna haiM, phira bhI zabda dvArA unakA bodha kiyA jAtA hai| inase jAnane yogya viSaya ko vyakta karane vAlA zrutajJAna hai aura zrutajJAna ke eka deza/eka bhAga ko viSaya karane vAlA naya hai| ye naya zabdAtmaka aura jJAnAtmaka ho jAte iii sAmAnyAdezatastAvadeka eva naya: sthitaH / syAdvAda prvibhktaarth-vishess-vyNjnaatmk:74|| sAmAnya vivakSA se naya eka hI hai, syAdvAda/anekAnta para AdhArita vizeSa kA kathana karane vAle naya aneka haiN| naigamAdi sAta nayoM kA saMkSipta paricaya isa prakAra hai1. naigama "saMkalpamAtrasya grAhako naigamo ny:5|'' jo saMkalpamAtra kA grAhaka hotA hai, vaha naigama naya hai| 'na ekaM gama: naigama:' jo dharma aura dharmI meM se eka hI artha ko nahIM jAnatA hai, kintu gauNa evaM pradhAna rUpa se dharma-dharmI donoM ko viSaya karatA hai, vaha naigama naya hai| jaise jIva kA guNa sukha hai yA jIva sukhI hai| arahaMta ko siddha kahanA yA miTTI ke ghar3e ko ghI kA ghar3A kahanA / vastrAdi pahanakara taiyAra hue chAtra se pUchanA ki Apa kahA~ jA rahe ho? taba vaha uttara detA hai ki vidyAlaya jA rahA huuN| naigama naya ke tIna bheda haiM - (i) bhAvinaigamanaya (ii) bhUta naigama naya aura (iii) vartamAna naigama ny|

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252 Multi-dimensional Application of Anekantavada (i) bhAvinaigama naya NippaNNamiva payaMpadi bhAvipadatthaM khu jo aNippaNNaM / appatthe jaha patthaM bhaNNai so bhaavinnig-mutti-nno6|| jo aniSpanna bhAvi padArtha ko niSpanna kI taraha kahatA hai, vaha bhAvinaigamanaya hai| jaise - aprastha ko prastha kahanA / jo abhI banA nahIM hai vaha aniSpanna hai aura jaba bana jAtA hai, taba niSpanna kahalAtA hai| jaise koI vyakti saMta samAgama kA AyA huA jAnakara unake sAtha zramaNoM ke pAtra Adi lekara calate hue vyakti se pUche ki kahA~ jA rahe ho to vaha uttara degA ki dIkSA lene jA rahA huuN| dIkSA abhI lI nahIM, para Age legA, yahI bhAvinaigamanaya hai| (ii) bhUta naigamanaya Nivvatta-attha-kiriyA vaTTaNakAle tu jaM samAyaraNaM / taM bhUda-Naigama-NayaM jaha jadiNaM Nibbuo vIro / / jo kArya ho cukA usakA vartamAna kAla meM Aropa karanA bhUta naigamanaya hai, jaiseAja ke dina vIra/mahAvIra kA nirvANa huA thaa| atIta meM vartamAna kA Aropa karanA bhUta naigamanaya hai| (iii) vartamAna naigama naya pAraddhA jA kiriyA pacaNavihANAdi kahai jo siddhaa| loesu pucchamANo bhaNNaI taM vaTTamANa-NayaM / / prArambha kI gaI pakAne Adi kI kriyA ko karane vAle se pUchA jAya ki kyA kara rahe ho aura vaha kahe ki bhAta pakA rahA hU~ to vahA~ bhAta pakAne kA kArya nahIM huA, para IMdhana, cAvala Adi kI taiyArI karane ke kAraNa vaha bhAta kA siddha yA niSpanna honA kahatA hai| naigamanaya dravya naigama paryAya naigama dravya dravya-paryAya naigama zuddha azuddha arthaparyAya vyaJjanaparyAya arthavyaJjanaparyAya zuddha dravya paryAya zuddhadravya vyaJjanaparyAya azuddha azuddhadravya-vyaJjanaparyAya

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anekAntaH svarUpa aura vizleSaNa 253 2. saMgrahanaya - "ekatvena vizeSANAM grahaNaM saMgraho nyH|" svajAteravirodhena dRSTaSTAbhyAM kathaMcana: / / apanI sattA svarUpa jAti ke dRSTa, iSTa, pramANoM se avirodha karake sabhI vizeSoM kA kathaMcit ekatvabhAva grahaNa karanA saMgrahanaya hai| vivakSita padArtha meM bheda na karake kisI bhI sAmAnya gaNadharma kI apekSA se abheda rUpa se kisI bhI padArtha ke grahaNa karane kA nAma 'saMgrahanaya' hai| 'saMgraha' meM 'saM' zabda kA artha samasta hai aura 'graha' kA artha jAna lenA hai| jaise-'jIvatva' sAmAnya dharma kI apekSA se yaha "jIva' hai| saMgrahanaya do prakAra kA hai (1) zuddha saMgrahanaya aura (2) azuddha sNgrhny| (i) zuddha saMgrahanaya jo sampUrNa jIvAdi vizeSa padArthoM ko 'sata' hai aisA ekatva rUpa meM grahaNa karatA hai vaha zuddha saMgrahanaya hai| ise sAmAnya saMgraha bhI kahate haiM jaise- nagara, araNya, yUtha, jIvasamUha, ajIvasamUha aadi| arthAt isa saMgrahanaya meM paraspara avirodha rUpa se sabako grahaNa kiyA jAtA hai| "NANAvaraNIyaveyaNA jIvassa' jJAnAvaraNIya kI vedanA jIva ke lie hotI hai| (ii) azuddha-saMgrahanaya saMgrahanaya kI apekSA no jIva aura jIva bahutva svIkAra kie gae haiM yahI azuddhasaMgrahanaya hai jise vizeSa saMgrahanaya kahate haiN| jahA~ pratyeka jAti ke samUha ko niyama se ekavacana ke dvArA svIkAra karake kathana kiyA jAtA hai vahA~ azuddha saMgrahanaya hotA hai jaise- karmasamUha, mokSamArga, ratnatraya, Ama, nIma Adi / saMgrahanaya yathArthagrAhI hai, jaisA vastu kA svarUpa hai, vaisA hI grahaNa karatA hai| cAroM gatiyoM ke saMsArI jIva tathA siddha ina sabako milakara jIvoM kI saMkhyA saba milakara ananta hai| "vizvamekaM sadavizeSAditi 9 / ' vizva eka hai, kyoMki isakI sattA sarvatra sAmAnya rUpa se vyApta hai| yaha advaita dRSTi rUpa hai| sattA tAttvika hai aura vizeSa atAttvika hai| sattA kI apekSA se jIva jJAna guNa ho sakatA hai, kintu dravya meM jJAna ke atirikta anya guNa bhI haiN| vizva kI samagra dRSTi isameM hai, yaha nirNaya taka pahu~cane vAlA hai| yaha samanvaya kI sthApanA meM pUrNa samartha hai| 3. vyavahAranaya yaha naya saMgraha dvArA gRhIta viSaya ko bheda rUpa meM grahaNa karatA hai, jaise- sAMsArI

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254 Multi-dimensional Application of Anekantavada meM caturgati ke jIvoM kA bhed| vyavahAra kA artha hai bhedaka-bheda karane vaalaa| jaise -sallakkhaNaM daviyaM' dravya kA lakSaNa 'sat' hai, isase hI vyavahAra nahIM calatA hai, isalie 'guNapajjayAsayaM'' arthAt gaNa aura paryAya kA Azraya liyA gayA hai| jIva hai, ajIva hai, isase bhI vyavahAra nahIM cala sakatA hai isalie 'sura-NaraNAraya-tiriyA jIvassa-1"deva, manuSya, nAraka aura tiryaJca jIva ke bheda kie gae haiN| vyavahAra meM samaya kahane se kAma nahIM cala sakatA hai isalie samaya ke kaI bheda kie ge| "samao Nimiso kaTThA kalA ya NAlI tado divArattI / mAso du-ayaNa-saMvaccharo tti kAlo praaytto2|| samaya, nimeSa, kASThA, kalA, nADI, dinarAta, mAsa, Rtu, ayana aura varSa yaha saba vyavahAra kAla ke bheda haiM/vyavahAra naya, saMgrahanaya kI taraha do bhedoM vAlA hai| (1) zuddha vyavahAra naya aura (2) azuddha vyavahAra naya / (4) RjusUtranaya "Rju praguNaM sUtrayati tantrayatIti Rjusuutr:83|' 'Rja' arthAta sarala ko jo satrita karatA hai, svIkAra karatA hai, grahaNa karatA hai vaha RjusUtra naya hai| yaha naya pUrvavartI yA pazcAtavartI tInoM kAloM ke viSaya ko grahaNa nahIM karatA hai, apitu yaha naya mAtra vartamAna paryAya ko hI grahaNa karatA hai| dravya kI atIta aura anAgata paryAyoM ko chor3akara kevala vartamAna paryAya ko hI grahaNa karane vAlA RjasUtra hai- jaise sabhI zabda kSaNika haiN| jo apanI sthitiparyanta rahate haiN| RjusUtra naya zuddha aura azuddha athavA sthUla aura sUkSma ina do bhedoM vAlA hai jise nimna ATha prakAroM ke rUpa meM samajhA jA sakatA hai(i) kriyamANakRta eka bhavana banAyA jA rahA hai, vaha dIrgha kAlIna kriyA hai, kintu jo kArya vartamAna meM ho rahA hai vaha kRta hai| yadi kie jA rahe kArya ko 'kRta' na mAnA jAe to nirmANa ke antima kSaNa meM bhI use 'kRta' nahIM kahA jA sakatA hai| prathama samaya meM bhavana kI kriyA pUrNa rUpa se aniSpatti rUpa nahIM hai| ata: jo niSpatti ho use hI kRta mAnanA caahie| yaha pratyutpanna kSaNa se utpanna hone vAlA adhyavasAya hai| (ii) nirhetuka vinAza pratyeka vastu utpAda aura vinAza rUpa hai| utpatti hI vastu ke vinAza kA kAraNa hai| vastu jo utpanna ho rahI hai, vahI vinAza ko prApta ho rahI hai, utpatti ke pazcAt vinAza

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anekAnta: svarUpa aura vizleSaNa na ho aisA ho nahIM sakatA / 'ghaTa' patthara ke prahAra se TUTatA hai yaha sthUla niyama hai| sUkSma jagat meM yaha niyama nahIM ghaTita hotA hai| (iii) nirhetuka utpatti jo utpanna hotA hai, vahI vinAza ko prApta hotA hai|" deva paryAya kI utpatti hote hI manuSya paryAya kA nAza ho jAtA hai / isalie utpAda kA koI hetu nhiiN| vaha 'so ceva Adi maraNaM' utpanna honA aura maraNa ko prApta honA svabhAva siddha hai| (ka0 pA0 1.13) (iv) varNa Adi 'paryAya' dravyAzrita nahIM "na kRSNaH kAkaH 4 / " kauA kRSNa nahIM hai, ve donoM apane apane svarUpa meM haiM, jo kRSNa hai, vaha kRSNAtmaka hI hai, kAkAtmaka nahIM, kyoMki kAka bhI kAkAtmaka hI hai, kRSNAtmaka nahIM, kyoMki aisA mAnane se sapheda kAka kA prasaMga AtA hai| kauoM ke mAMsa, rUdhira aise nhiiN| ata: kAlA raMga apane svarUpa meM kAlA hai aura kauA apane svarUpa meM kauA hai| - (v) sAmAnAdhikaraNya kA abhAva "nAsya nayasya samAnamasti sarvathA dvayo: samAnatve ektvaaptteH| samAnatApi na kathaMcit virodhAt // " isa Rju sUtra naya kI dRSTi meM koI kisI ke samAna nahIM hai, kyokiM donoM ko sarvathA samAna mAna lene para, una donoM meM ekatva kI Apatti prApta hotI hai / kathaMcit samAnatA bhI nahIM, kyoMki aisA mAnane para virodha AtA hai 85 / (vi) vizeSaNa - vizeSyabhAva nahIM honA "nAsya vizeSaNa- vizeSyabhAvo'pi" / RjusUtra naya kI dRSTi se sarvathA bhinna do padArthoM meM saMyoga va samavAya sambandha nahIM bana sakatA hai, guNa-guNI sambandha bhI nahIM bana sakate haiM, kyoMki jo eka hai usameM isa prakAra kA dvaita karane para virodha AtA hai 86 / 255 * (vii) grAhya-grAhaka bhAva nahIM honA asambaddha artha kA grahaNa mAnane para avyavasthA kI Apatti aura sambaddha kA grahaNa mAnane para virodha AtA hai / pUrvajJAna uttara jJAna ke dvArA gRhIta bhI nahIM hotA, kyoMki eka to jJAna samAna hai hI nhiiN| yadi mAna liyA jAya to virodha aayeNge| (viii) vAcya - vAcakabhAva nahIM honA "nAsya zuddhasya vAcya vAcaka bhaavo'sti|" isa naya meM vAcya vAcaka bhAva bhI nahIM / zabdaprayoga ke samaya vAcyabhUta artha kA abhAva ho jAne para sambaddha artha usakA vAcya -

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256 Multi-diniensional Application of Anekantavada nahIM ho sakatA hai| asambaddha artha bhI usakA vAcya nahIM ho sakatA hai, kyoMki aisA mAnane para virodha hI utpanna hotA hai| ukta RjusUtra naya anekAntavAda para AdhArita viSaya ko hI pRSTa banAtA hai| (5) zabdanaya kartA, karma Adi kArakoM ke vyavahAra ko siddha karane vAle athavA liMga, saMkhyA kAraka, upagraha, kAla Adi ke vyabhicArI kI nivRtti karane vAle ko zabda naya kahate haiN| jaise - kisI vastu kA bhinna-bhinna liMga vAle zabdoM ke dvArA nirUpaNa karanA / jo vaTTaNaM Na maNNaI eyatthe bhiNNaliMga-AINaM / so saddaNao bhaNio Neo puMsAiAMNa jhaa|| jo eka artha meM bhinna liMga Adi vAle zabdoM kI pravRtti svIkAra karatA hai arthAt 'liMga-saMkhyA-sAdhanAdi-vyabhicAranivRttipara: shbdny:|' liMga, saMkhyA, sAdhana Adi ke vyabhicAra ko dUra karane vAle jJAna aura vacana ko zabdanaya kahate haiN| ___ "zapatyarthamAhvayati pratyAyayatIti shbdH|" jisa vyakti ne saMketa grahaNa kiyA hai use arthabodha karAne vAlA zabda hai| yaha naya loka aura vyAkaraNa zAstra kI cintA nahIM karatA hai, yahA~ to kevala naya kA viSaya pratipAdita kiyA jA rahA hai, na ki kisI ko prasanna kiyA jA rahA hai| jaise pramANa ananta dharmAtmaka vastu kA bodhaka hai, vaise hI zabda bhI ananta dharmAtmaka vastu kA vAcaka hai| jina dharmoM meM viziSTa vAcaka kA prayoga kiyA jAtA hai ve saba dharma vAcya meM rahate haiN| jaise - gaMgA ke kinAre ke lie 'taTa:, tarI, taTam' ina tInoM hI liMgoM kA prayoga kiyA jAnA eka 'taTa' zabda kA hI bodha karAtA hai| isameM jo parivartana hai, vaha liMga bheda kA hai| vyAkaraNa zAstra meM (i) liMga-vyabhicAra (ii) saMkhyA vyabhicAra (iii) sAdhana vyabhicAra aura (iv) kAla vyabhicAra para vicAra kiyA jAtA hai, parantu zabdanaya meM aisA nahIM hai| siddha zabda meM jo artha-vyavahAra kiyA jAtA hai vaha zabdanaya kA viSaya hai| (i) kAlabheda se arthabheda - upadayapura thA, hai, hogaa| (ii) liMgabheda se arthabheda- bAlaka hai, bAlikA hai, donoM haiM, donoM nhiiN| (iii) vacanabheda se arthabheda- pustaka hai, pustakeM haiN| 6. samabhirUDha naya sadArUDho attho atthArUDho taheva puNa sdo| bhaNai iha samabhirUDho jaha idaM puraMdaro skkaa||

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anekAnta: svarUpa aura vizleSaNa jo artha ko zabdArUDha aura zabda ko arthArUDha kahatA hai vaha samabhirUDhanaya hai| "nAnArthasamabhirAheNAt samabhirUDhaH arthAt aneka arthoM ko chor3akara kisI eka artha meM mukhyatA se rUr3ha hone ko samabhirUDha naya kahate haiM, jaise 'gau' zabda ke gyAraha artha hote haiM unameM se kevala 'gAya' yaha artha rUr3ha ho gayA / yaha arthArUDha samabhirUDha naya hai / indra, purandara aura zakra ye tInoM zabda eka hI 'indra' ke vAcaka haiN| parantu tInoM hI bhinna-bhinna dharmoM ko kahate haiM / 'indra' Ananda karatA hai, 'purandara' nagaroM ko ujAr3atA hai aura 'zakra' zaktizAlI hai| 257 samabhirUr3ha kA adhyavasAya zabdanaya se sUkSma hai / yaha naya isa siddhAnta kI sthApanA karatA hai ki vAcya artha kI bhinnatA lie hue binA rocaka - zabda kI bhinnatA nahIM ho sakatI hai| aise koI do zabda nahIM haiM, jo eka hI vAcya artha ke lie prayukta kiye jA skeN| do zabdoM kI zakti samAna nahIM hotI hai| (ka) artha bheda se zabda prayoga eka zabda jisa artha ke lie rUr3ha kara diyA gayA ho, yA prayoga kiyA jAne lagA ho vaha zabda pratyeka avasthA meM usa artha kA vAcaka hotA hai / yathA- siddhAlaya, jinAlaya, ghaTa | (kha) zabda bheda se artha - jisameM artha kA jJAna karAne ke lie zabdoM kA prayoga kiyA jAtA hai| isa avasthA meM eka artha kA eka zabda se jJAna ho jAtA hai| yadi zabdoM meM bheda hai to artha bheda bhI hogaa| jaise- nara, manuSya, puruSa / indra, zakra, purandara, / nIraja, kamala, araviMda, saroja nAtha, svAmI, prabhu / (ga) vastu kA apanA svabhAva jahA~ anya vastu kI anya vastu meM pravRtti na ho / yadi anya kI anya meM pravRtti hone lage to virodha A jaaegaa| jaise (i) maiM, Apa kahA~ rahate haiM ? apane meM / (ii) jIva kyA hai ? AtmA hai, yA jJAna hai / (iii) ajIva kyA hai? acetana hai / (gha) ekArthavAcI aneka zabda eka ke lie jo zabda paraspara prasiddha haiM, una zabdoM meM bheda hote hue bhI arthabheda nahIM hotA hai, jaise vIra, ativIra, sanmati, mahAvIra zabda paraspara meM prasiddha haiM - antima tIrthaMkara

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258 Multi-dimensional Application of Anekantavada mahAvIra ke lie| AdIsa, AdIzvara, RSabha, vRSabha, aadinaath| 7. evaMbhUtanaya jaM jaM kareI kamma dehI mnn-vynn-kaay-cetttthaa-do| taM taM khu NAmajutto, evaMbhUdo have sa Nao 1 / / jisa zabda kA jo vAcya jisa karma ko karatA hai yA mana se, vacana se, zarIra se evaM AtmA se jo bhI ceSTA karatA hai, vahI usa usa nAma se yukta ho jAtA hai, arthAt jo vastu jisa samaya jisa yaryAya ko prApta huI ho, usI artha bodha ke lie vahI zabda prayoga honA cAhie, jo vartamAna paryAya kA vAcaka ho| (i) jaise rAga pariNata jiiv-raagii| (ii) virAga pariNata jiiv-viraagii| (iii) jJAna-sAdhanA rt-jnyaanii| (iv) pUjA kara rahA hai, isalie pujArI / (v) dAna de rahA, hai, isalie daanii| pramANa aura naya anekAnta ke do mUla vibhAga haiN| anekAnta kisI ko mithyA yA kisI ko samyak, kisI ko acchA yA kisI ko burA nahIM kahatA hai, anekAnta vAstavikatA kA udghoSaka hai| nikSepa-anekAnta kA nyAsa vastu tattva kA jitanA bhI vivecana hai, vaha yukti, tarka, naya, pramANa Adi para AdhArita hotA hai| vastu tattva, vastu artha, vastu pratipAdana bheda-abheda rUpa hotA hai| bhedaabheda jJAna kA viSaya hotA hai aura aneka evaM eka rUpa jJAna satya hai jo pakSa-pratipakSa ko grAhya hai| jo loga, eka pakSa para hI dRr3ha rahate haiM, eka hI nIti para calate haiM, ve durAgraha se grasta haiM, ve hI virodhI kAraNoM ko utpanna karate haiN| tanAva vaimanasya kA rUpa dhAraNa kara letA hai, isalie anekAnta ne aisI vyavasthA dI ki pahale yathArtha ko samajheM, phira usa para caleM usakA vivecana kreN| nikSepa eka aisI hI niviSTa paddhati hai, jahA~ vastu eka hai, usakA artha eka hai, para aneka paryAya rUpa bhI haiM, usameM aneka dharmoM kA samAveza hai| vatthU pamANa visayaM NayavisayaM havai vatthueyaMsaM / ja dohi NiNNayakaM taM Nikkheve have visyN2|| sampUrNa vastu pramANa kA viSaya hai aura usakA eka aMza naya kA viSaya hai aura ina donoM se nirNaya kiyA gayA padArtha nikSepa kA viSaya hotA hai| isameM guNoM kI apekSA rahatI hai| yaha AkSepa karatA hai ki vastu yA padArtha kA yaha nAma hai, yaha isakA rUpa hai, isakA yaha abhiprAya hai aura isameM yaha vidyamAna hai| yaha aisA na ho to vastu tattva kI samIcIna vyAkhyA nahIM ho sakatI hai|

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anekAnta: svarUpa aura vizleSaNa 259 nikSepa-nyAsa kA nAma hai nyAsa, dharohara parAyA dhana hai| isalie AcAryoM ne isa nyAsa ko vyavasthita kiyaa| 'nyasanaM nyassata iti vA nyAso ityrth:93|"? socanA yA dharohara rakhanA nyAsa hai|" jIvAdInAM tattvAnA nyAso bhavati / " (ta0 bha0 sU0 1/5) jIvAdi tattvoM kA nyAsa bhI hotA hai| dhavalAkAra ne ise adhika spaSTa karate hue samajhAyA saMzaye viparyaye anadhyavasAye vA sthita tebhyo'pasArya-aprakRta nirAkaraNadvAreNa prakRtaprarUvo vaa4|' arthAt, saMzaya, viparyaya aura anadhyavasAya meM avasthita vastu ko unase nikAlakara jo nizcaya meM kSepaNa karatA hai, yaha nikSepa hai|' upAyo nyAsa ucyte|" (dhavalA 1/1) isalie jo upAya hai, vahI nyAsa hai, jisameM bAhya padArtha ke vikalpa haiM, jo aprakRta kA nirAkaraNa karake prakRta meM nirUpaNa karane vAlA hai| nikSepa bhI upAya svarUpa hai, vastu artha kI pratIti karAne vAlA hai, nikSepa artha kA nirIkSaNa karane vAlA hai, nikSepa se sampUrNa loka vyavahAra calatA hai| isase vastu kA svarUpa, usake bhedoM aura usake artha dvArA vistAra ko bhI prApta kiyA jAtA hai, jaise- jIva / yaha jIva cetanAyukta hai, yadi vahI citra meM kisI prakAra se 'siMha' rUpa meM ho to siMha kI saMjJA ko prApta ho jaaegaa| kisa taraha kA nyAsa vastu kA nAmAdi rUpa meM kSepa karane yA dharohara rakhane kA nAma nikSepa hai| davvaM vivihasahAvaM jeNa sahAveNa hoI taM jjheyaM / tassa NimittaM kIrai ekkaM piya davvaM cubheyN5|| dravya vividha svabhAva vAlA hai, jisa-jisa svabhAva se vaha apane dhyeya ko prApta hotA hai, usa kAraNa se hI usa dravya ke bhI cAra bheda kara diye jAte haiM jo nikSepa, naya aura pramANa para AdhArita hokara vastu tattva kI pratIti karAne meM apanI bhUmikA nibhAte haiN| sampUrNa vivecana hI vivakSita artha para AdhArita hotA hai isalie aprakRta viSaya nirAkaraNa, prakRta viSaya kA prarUpaNa, saMzaya ke vinAza evaM tattvArtha ke bodha ke lie nikSepa kA kathana Avazyaka hai| vastu artha ke vistAraka "nikSepavidhinA zabdArthaH prtiiyte16|" nikSepa vidhi se zabda ke artha kA vistAra kiyA jAtA hai| jaise 'indra' zabda ko indra, indra kI pratimA ko indra, indra se cyuta manuSya ko bhI indra, aura zakra ko bhI indra kahate haiN| isameM vaktA ko zrotA ke abhiprAya ko dhyAna meM rakhanA par3atA hai| zrotA ko bhI

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260 Multi-dimensional Application of Anekantavada vaktA dvArA vastu ke artha para dhyAna denA hotA hai| yadi aisA nahIM hogA to vinAza hI vinAza, arAjakatA hI, arAjakatA utpanna ho jaaegii| artha ke vikalpa kI prarUpaNA anadhigata artha ke nirAkaraNa ke dvArA adhigata artha kI prarUpaNA bhI kI jAtI hai| nayoM kA viSaya nikSepa naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUr3ha aura evaMbhUta ina sAtoM hI nayoM kA viSaya nikSepa hai| naya arthAtmaka, jJAnAtmaka aura zabdAtmaka hote haiM, nikSepa bhI arthAtmaka, jJAnAtmaka aura zabdAtmaka hote haiN| inameM eka dUsare kA sambandha hai| viSaya viSayI nAmanikSepa - zabdAtmaka vyavahAra, zabdanaya sthApanA nikSepa-jJAnAtmaka vyavahAra, saMkalpagrAhI naigamanaya / dravyanikSepa- arthAtmaka vyavahAra-naigama, saMgraha, vyavahAra, bhAva nikSepa-arthAtmaka vyavahAra- RjusUtra zabdanaya / nikSepa prakAra jo zabda jitane arthoM ko viSaya kara sakatA hai, utane hI usake nikSepa ho sakate haiN| jitanI vastueM haiM, ve sabhI vastueM guNa se yukta haiM, unakI paryAyeM haiM, unake AkAraprakAra haiM aura unake nAma bhI haiN|" zruta nayAdhigatAnAM dravya-paryAyANAM jIvAdyarthAnAM prarUvaNaM nyAso nikssep:97|" zruta naya ke adhigata dravya-paryAyoM kA jIvAdi artha meM prarUpaNa, nyAsa hai, nikSepa hai| usakI bhUta, bhaviSyata paryAyeM hai aura vartamAna paryAya bhI hotI haiN|' nikSepo nAma-sthApanA-dravya-bhAvairvastuno nyaas:98|" nikSepa-nAma, sthApanA, dravya aura bhAva ke dvArA vastuoM kA nyAsa karatA hai| Agama, siddhAntAdi granthoM meM nikSepa ke uparyukta cAra bheda haiN| SaTkhaNDAgama ke vargaNA prakaraNa meM vargaNAnikSepa ke mAdhyama se nikSepa ke cha: bheda bhI prApta haiM- (i) nAmavargaNA, (ii) sthApanA vargaNA (iii) dravyavargaNA, (iv) kSetravargaNA (v) kAlavargaNA aura (vi) bhaavvrgnnaa| mUlataH nikSepa catuSTayI rUpa meM prasiddha hai, (i) nAma (ii) sthApanA, (iii) dravya aura (vi) bhaav| 1. nAmanikSepa (vastu kA nAmAzrita vyavahAra) nAma ke anusAra vastu meM guNa na hone para bhI vyavahAra ke lie jo puruSa ke prayatna se nAmakaraNa kiyA jAtA hai, vaha nAma nikSepa hai| isameM vivakSita artha se nirapekSa icchAnusAra nAmakaraNa kiyA jAtA hai, jaise kisI vyakti kA nAma 'mahAvIra' hai, usakA yaha nAma bhagavAn mahAvIra kA dyotaka nahIM bana jaaegaa| isalie nAma saMjJAkarma kA dyotaka hai|

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anekAntaH svarUpa aura vizleSaNa 261 2. sthApanA nikSepa (vastu kA AkAra) "vastuta: kRtasaMjJasya pratiSThA sthApanA mtaa|" vastu kI kRta saMjJA kI pratiSThA sthApanA hai| arthAt vastu ke sAkAra aura anAkAra rUpa meM vAstavika dharmoM kA adhyAropaNa sthApanA nikSepa hai| sthApanA sAkAra, anAkAra, sadbhAva yA asadbhAva rUpa meM kI jAtI hai| vAstavika rUpa meM jahA~ kASThakarma, pustakakarma, citrakarma aura akSakarma Adi se 'yaha vaha hai' aisA AropaNa kiyA jAtA hai vahA~ sthApanA nikSepa hotA hai jaise- mUrti meM indra kA aaropnn| 3. dravyanikSepa (vastu ke bhUta-bhAvI paryAya kA AropaNa) __ AgAmI vastu kI yogyatAvAle usa padArtha ko dravya kahate haiM, jo usa samaya, usa paryAya ke abhimukha ho| jaise jinendra pratimA ke lie lAe gae patthara ko bhI jinendra pratimA khnaa| dravya nikSepa-(i) Agama aura (ii) no Agama rUpa meM hai / no Agama meM jJAyaka zarIra, bhAvI aura tadvyatirikta rUpa hai| yaha bhUta, vartamAna aura bhaviSyatkAla ko viSaya banAtA hai| 'tadeva prApyante prApnuvanti vA dravyANi / / " jo prApta kie jAeM yA prApta hote haiM ve dravya haiM aura jo dravya ke rUpa meM AropaNa kie jAye vaha dravya nikSepa hai| 4. bhAvanikSepa (vastu kA vartamAna AropaNa) __jo dravya kA pariNAma hai tathA jo pUrvApara koTi se vyatirikta vartamAna paryAya se upalakSita dravya ko viSaya karatA hai use bhAvanikSepa kahate haiN| bhAvanikSepa Agama aura no Agama rUpa hai| jaise jinendra kI bhakti arhanta bhAva use Agama nikSepa hai aura arhat stuti no Agama bhAva nikSepa hai| yathArtha meM vastu kI saMjJA nAma nikSepa hai, usakA AkAra sthApanA nikSepa hai, kAraNa dravyanikSepa hai aura kAryarUpa vastu kA honA bhAvanikSepa hai| yadyapi nAma aura sthApanA donoM meM saMjJA hai, kyoMki binA saMjJA ke nAma nahIM ho sakatA hai, phira bhI sthApita saMjJAvizeSa arhat stuti yogya hai| 'mahAvIra' nAma kA vyakti saMjJA avazya hai, para sthApanA ke rUpa ko prApta nahIM ho sakatA hai, isalie 'nAma' mAtra usakI saMjJA hai| 'NAmiNi dhammuvayAro ThAma ThavaNA ya jassa taM dhavidaM / taddhamme Na vi jAdo suNAma tthvnnaannaamvisesN10|| nAma meM dharma kA upacAra karanA nAma nikSepa hai aura dharma kI sthApanA karanA sthApanA nikSepa hai| isI taraha dravya aura bhAva meM hai| dravya to bhAva avazya hogA, parantu bhAva dravya ho na bhI ho / AcArya siddhasena ne nikSepa meM naya kI sthApanA isa prakAra kI hai

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262 Multi-dimensional Application of Anekantavada NAmaM ThavaNA davie tti esa davvaTThiyassa Nikkhevo / bhAvo u pajjavaTThiassa parUvaNA esa prmttho10|| nAma, sthApanA aura dravya ina tIna nikSepoM ko dravyArthika aura bhAva nikSepa ko paryAyArthika mAnate hue ise paramArtha mAnA hai| - uparyukta nikSepa anekAnta kI pahacAna ke pratIka haiM, kyoMki nikSepa meM bhI lokavyavahAra kA samAveza hai aura anekAnta loka vyavahAra para hI vikAsa ko prApta hotA hai| isakI vacanavidhi sApekSa hai| syAdavAda kI sArvabhaumikatA bhAratIya darzana kI vicAradhArA samaya-samaya para aneka tattva cintakoM, RSiyoM, muniyoM, tapasviyoM evaM dArzanika samIkSakoM ke dvArA prasphuTita hotI rahI hai| vividha siddhAntoM meM se kauna samIcIna hai aura kauna nahIM yaha hamezA hI vivecana kA viSaya rahA hai| satya kI sArvabhaumikatA ko na koI RSi jAna sakA aura aura na sahI rUpa meM hamAre sAmane rakha skaa| jo kucha bhI vistAra hamAre sAmane hai, jo kucha bhI cintana kA viSaya hai, usa para vicAra karate hue yaha to mAnanA hI par3egA ki RSi, muniyoM kI aparokSa vicAradhArA samagratA para hI AdhArita hai, usameM virodha kI saMbhAvanA nhiiN| darzana kI vicAradhArA meM vizva kI jaTila se jaTila samasyAoM, unakI vyavasthAoM evaM unake samAdhAna se sambandhita aneko tathya haiM, jinheM khojakara, jinakA anusandhAna kara, jinakA anuzIlana kara samAja kI jIvantadhArA ko naI dizA pradAna kI jA sakatI hai| cAhe jar3a ho yA cetana ve sabhI aneka zaktiyoM, aneka dharmoM ke vastu svarUpa ko lie hue haiN| una ananta zaktiyoM ke sahayogI aura paraspara virodhI bhI haiN| eka hI aNa meM jahA~ AkarSaNa zakti hai, vahA~ usameM vikarSaNa zakti bhI vidyamAna hai| jahA~ usameM vinAzakArI zakti vidyamAna haiM, vahA~ nirmANakArI zakti bhI vidyamAna hai| eka hI auSadhi kisI ke roga ke upacAra meM sahAyaka hotI hai to kisI ke roga meM ahitakArI bhii| isase yaha bAta to spaSTa hai ki koI bhI cintana satya se haTakara nahIM ho sakatA hai, phira bhI virodha, saMgharSa, vilagAva, vinAza Akhira kyoN| dArzanika jaTila se jaTila viSaya ke draSTA hote haiM, vibhinna dRSTikoNoM se dekhate haiM aura apane cintana dvArA usa samasyA kA samAdhAna karate haiM, usameM pakSa koI bhI ho sakatA hai, usakA mata koI bhI ho sakatA hai, usakA vivecana kucha bhI ho sakatA hai paraMtu vaha jo bhI cintana prastuta karegA vaha sarvamAnya, tarkasaMgata, prAmANika aura vibhinna draSTAoM dvArA kiye gae pratyakSa anubhava para AdhArita hogaa| virodha draSTA kI dRSTi meM hai yA draSTA ke dvArA

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263 anekAnta: svarUpa aura vizleSaNa prastuta kie jA rahe viSaya ko na samajha pAne meM hai, yaha to nirNaya kartA para chor3a diyA jAya parantu vastu to eka hai, usa vastu ko dekhane vAle aneka haiM, usameM eka draSTA 'syAdvAda' hai jo vibhinna draSTAoM kI kathana paddhati aura unake dvArA prayukta kie gae aneka vicAroM kA maMthana kara, use navanIta ke rUpa meM jisameM virodha kI sambhAvanA nahIM hai, svataH siddha hai, jo para paraspara virodhI nahIM hai| syAdvAda draSTA hai ananta kA "Niyama-NisehaNasIlo, NipAdaNAdo ya jo hu khalu siddho| so siyasaddo bhaNio, jo sAvekkhaM psaahedi102|| jo niyama se niSedhanazIla hai, nipAta saMjJaka rUpa meM siddha hai, jo 'syAt' zabda se yukta hai tathA jo vastu kI sApekSatA ko siddha karane vAlA hai, jo sarvathA ekAnta ko chor3akara kiMcit va kathaMcit Adi ke Azraya se vastutattva kA vidhAna karatA hai, jo heya aura upAdeya kI vyavasthA karatA hai, usakA nAma 'syAdvAd' hai| syAt zabda "siyasaddo sAvekkhaM psaahedi|" syAt zabda apekSA ko/ sApekSatA ko siddha karatA hai| yaha naya vivakSA kA dyotaka hai, mukhyadharma evaM gauNadharma kI jisameM pradhAnatA hai, jo ubhayAtmaka pakSa ko prastuta karane vAlA hai| 'syAt' zabda nipAta hai| usake (i) anekAnta (ii) vidhi (iii) vicAra (iv) vadanA, vAda karanA, jalpa karanA, pratipAdana karanA, kahanA Adi artha haiN| "siyAsaddo NivAyattAdo jadi vi aNegesu atyesu vaTTade, to vi ettha kattha vi kAle dese tti edesu atthesu vaTTamANo ghetvvo103|'' arthAt 'syAt' zabda nipAta rUpa meM prayukta hone ke kAraNa aneka arthoM meM pravartita hotA hai| 'syAt' nipAta rUpa avyaya hai, isoM saMzaya yA saMbhAvanA artha bhI sannihita hai, kintu yahA~ 'syAt ' zabda saMzaya artha meM nahIM grahaNa karanA caahie| yadi aisA kiyA jAtA hai to sarvajJa dvArA pratipAdita vacana-vyavahAra kA prarUpaNa bhI sArthaka evaM bahuvyApI nahIM ho skegaa| saMzaya yA saMbhAvanA ke kAraNa vivAda hI vivAda hogA, koI nizcit vastu ke ananta dharmAtmaka svarUpa kA pravaktA nahIM hogA, isalie 'syAt ' zabda ko vacana sApekSa kA dyotaka mAnA hai|" siyA saddo doNNi-ekko kiriyAe vAyatho avaro nnaaivaadiyo104|" __ syAdvAda eka aisA vacana-vyavahAra hai, jo nizcita artha kI pratIti karAtA hai| 'syAt ' zabda ke prayoga binA vastu kA yathArtha kathana nahIM ho pAtA hai aura na vastu ke ayathArtha kA niSedha hI ho paataa| 'syAdvAda' 'syAt ' aura 'vAda' ina donoM ke mela se 'syAdvAda' zabda banA hai| nyAyAvatAra meM 'syAdvAda' ko nirdizyamAna kA vyAkhyAtA aura zeSa

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264 Multi-dimensional Application of Anekantavada dharmoM kA saMsUcaka bhI mAnA hai| 'syAt' tarka/yukti kA dyotaka hai aura 'vAda' abhipreta dharmavacana kA kAraNa hai| "anekadharma svabhAvasya jIvAdeH kathanaM syaadvaad:105|'' arthAt jIvAdi padArthoM ke aneka dharma rUpa svabhAva kA kathana/pratipAdana karane vAlA 'syAdvAda hai| anekAntAtmakatva nirUpaNaM syAdvAda 'syAdvAda' anekAntAtmaka vastu kA hI nirUpaNa karatA hai| kyoMki pratyeka vastu anantadharmAtmaka hai| jitane bhI vacana-vyavahAra haiM, utane hI vastu ke dharma haiN| vastu apane dharma ko chor3akara anya rUpa meM parivartita nahIM hotI hai, jo vastu kA yathArtha dharma hai, vahI usa vastu kA astitva hai aura usI para vastu TikI huI hai| vastu jJAna ke jo bhI upAya ho sakate haiM, usa upAya se vastu ke anantadharmAtmaka akhaNDa svarUpa taka pahuMcanA lakSya hotA hai| zabda vastu ke artha kA sahI-sahI jo mUlyAkaMna kara sake vahI 'syAdvAda' meM grAhya hai| anekAnta ke artha meM aneka dharmoM kA dyotana hotA hai| 'syAdvAda' virATa dRSTi hai, jisameM vastu ke jAnane ke lie vividha vikalpa haiN| sarvathA ekAnta kA tyAga-syAdvAdaH 'syAdvAdaH sarvathaikAntatyAgAt 106" sarvathA ekAnta ke tyAga se hI 'syAdvAda' prakaTa hotA hai kathaMcit, kiMcit, kisI apekSA, koI eka dRSTi aura koI dharma kI pradhAnatA batalAne vAlA 'syAdvAda' hai / yaha sarvathA ekAnta kI puSTi nahIM karatA hai apitu yaha apekSA se yukta vastu svarUpa kA pratipAdana karatA hai| yaha vastu meM vivakSita dharma ke sAtha hI anya dharmoM ke sadbhAva kI bhI sUcanA detA hai| niyama kA niSedha karanA aura sApekSatA kI siddhi karanA 'syAdvAda' kA prayojana hai isake binA visaMvAda kI saMbhAvanA banI rahatI hai| sarvatattva prakAzana syAdvAda syAdvAdkevalajJAne sarvatattva prakAzane / bheda: sAkSAdasAkSAcca vastvanyatamaM bhavet 107 / / AcArya samantabhadra ne syAdvAda ko kevalajJAna kI taraha sarvatattva kA prakAzana vAlA kahate hae yaha pratipAdita kiyA hai ki yaha pratyeka vastu ko pratyakSa aura parokSa, sAkSAt-asAkSAt jAnane vAlA hai, isake atirikta koI anya rUpa syAdvAda nahIM hai| kevala jJAnI kI bhAMti syAdvAd siddhAnta bhI mUrta yA amUrta rUpa yA jitane bhI vastu ke dharma haiM, una sabhI para apanI dRSTi karatA hai, use apanI anubhUti kA viSaya banAtA

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265 anekAntaH svarUpa aura vizleSaNa hai, syAdvAda meM mAtra svaprakAzaka jJAna hai, darzana mAtra zuddhAtmA kA viSaya nahIM hai apitu syAdvAda Atma-darzana jJAna aneka dharmoM kA AdhAra hai| isalie AcArya ne kahA"syAdvAdavidyA rUpI devatA sajjanoM/tattva-vettAoM ke dvArA nirantara hI AdhAra banAne yogya hai| syAdvAda aneka arthadAyaka siddhamaMto yathA loke eko'nekArthadAyakaH / syAcchabdopi tathA jJeya eko'nekaarthsaadhk:108|| jisa taraha siddha kiyA gayA mantra eka-aneka artha ko pradAna karane vAlA hai, usI taraha 'syAt' zabda bhI eka aneka artha sAdhaka hai, jJeya tattva kA pratipAdaka hai| yaha anekAnta kA dyotaka hai| yathAvasthita vastu tattva kA pratipAdana karane vAlA anya koI nahIM hai, kyoMki pratyeka vastu anantadharmAtmaka hai, ananta svabhAvavAlI haiN| yaha viSayIkRta artha kA vyaJjaka hai, apane sAdhya ke sAtha avinAbhAva sambandha rakhane vAlA hai| isa siddhAnta dvArA eka vastu ke atirikta anya vastu kA apalApa nahIM kiyA jAtA hai apitu vaha usameM udAsInatA ko lie sthita rahatA hai| yaha isI kAraNa apekSAvAda, sApekSavAda, anekAntavAda, vibhajyavAda, bhajanavAda Adi ke nAma se jAnA jAtA hai| AcArya kundakunda ke samayasAra meM syAdvAdAdhikAra nAmaka svatantra adhikAra hai, usameM kahA hai ____ "syAt kathaJcit vivakSita-prakAreNAnekAntarUpeNa vadanaM vAdo jalpaH kathanaM pratipAdanamiti syaadvaad:|" sa ca syAdvAdo bhagavato'hetuH zAsanamityarthaH 109 / '' 'syAt' arthAt kathaJcit vivakSita prakAra se anekAnta rUpa se bolanA vAda jalpa, kathana aura pratipAdana hI syAdvAda hai| 'syAdvAda' anekAnta vAda arahaMta deva kA zAsana hai, jisa zAsana meM sampUrNa vastuoM kA vivecana anekAnta rUpa meM pratipAdita kiyA jAtA hai| anekAnta iti ko'rthaH? anekAnta kA kyA artha hai? "eka vastuni vastutvaviSayaka-niSpAdanaM-astitvanAstitvadvayAdi-svarUpa-paraspara-viruddha-sApekSa-zakti dvayaM yattasya pratipAdanaM syAdvAdanekAnto bhaNyate // ___ "eka hI vastu meM vastutva guNa ko niSpanna karane vAlI astitva nAstitva sadRza do paraspara viruddha sApekSa zaktiyoM kA jo pratipAdana kiyA jAtA hai vaha syAdvAda

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266 Multi-dimensional Application of Anekantavada anekAnta kahalAtA hai| anekAnta jo jJAnamAtra bhAva hai, jIvapadArtha hai, zuddhAtmA hai vaha tadrUpa yA atadrUpa, ekAnekAtmaka, sadasadAtmaka yA nityAnitya Adi svabhAva kA pratipAdana karane vAlA hotA hai| AtmA jJAna rUpa se tadrUpa hai aura vahI jJeya rUpa se atadrUta hai| dravyArthika naya se eka hai aura paryAyArthikanaya se vahI aneka rUpa bhI hai| apane-apane dravya, kSetra, kAla aura bhAva ke kAraNa vahI sadpa hai aura para dravya, kSetra, kAla aura bhAva se vahI asadrUpa bhI hai| anekAnta bheda 'anekAnto'pi dvividha:- samyaganekAnto mithyA'nekAnto' anekAnta do prakAra kA hai- samyak anekAnta aura mithyA anekAnta / samyak anekAnta meM vastu ke samagra bhAva ko paraspara sApekSa rUpa meM grahaNa kiyA jAtA hai, usakA viSaya banAyA jAtA hai| yakti aura Agama se aviruddha eka hI sthAna para pratipakSI aneka dharmoM kA nirUpaNa/pratipAdana/kathana kiyA jAtA hai| usameM vastu kI yugapat vRtti hotI hai, jise akrama-anekAnta bhI kahate haiM, tathA tat atat svabhAva vastu se zUnya kevala vacana vilAsa rUpa parikalpita aneka dharmAtmaka mithyA anekAnta hai| mithyA anekAnta meM paraspara nirapekSa hokara aneka dharmoM kA sampUrNa rUpa se pratipAdana kiyA jAtA hai| vidhi aura niSedha _ "yat sattatsarvamanekAntAtmakaM arthakriyAkAritvAt / " jo sat svarUpa vastu hai, vaha arthakriyAkArI hone se anekAntAtmaka hai| "na kiMcidekAntaM vastutattvaM sarvathA tadartha kriyA'saMbhavAt / " koI bhI vastu tattva ekAnta rUpa se yukta nahIM hai, kyoMki usameM arthakriyAkAritA nahIM banatI hai| arthatattva vidhi aura niSedha se samarthita hai| niyamyate'rtho vAkyena vidhinA vAraNena vaa| tathA 'nyathA ca so'vshymvishessytvmnythaa110|| jahA~ artha tattva ko vidhi rUpa vAkya evaM niSedha rUpa vAkya dvArA niyamita kiyA jAtA hai, vahA~ anekAntavAda hotA hai| jisa samaya yaha kahA jAtA hai ki IrAna-IrAka lar3a rahe haiM usa samaya vidhi rUpa meM IrAna-irAka kI lar3AI mukhya ho jAegI, anya lar3ane vAle, yuddha karane vAle dezoM kA niSedha ho jaaegaa| AcArya siddhasena kI isa gAthA dvArA ise samajhA jA sakatA hai|

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267 anekAnta: svarUpa aura vizleSaNa davve jahA pariNayaM taheva asthi ti tammi samayammi / vigayabhavissehi u pajjayahiM bhayaNA vibhayaNA vaa111|| dravya jisa samaya jisa rUpa meM pariNata hotA hai, vaha usI prakAra kA ho jAtA hai| jo dravya bhUta, bhaviSyat aura vartamAna kI paryAyoM ko apane meM sameTe rahatA hai, usa samaya usa dravya meM bheda bhI hai aura abheda bhI hai| eka ora yuddha hai, to dUsarI ora zAnti bhI hogii| pratItyavacana-anekAntavAda kI yukti jo vacana vartamAna, bhUta aura bhaviSya paryAya ke sAtha samanvaya kI sthApanA karatA hai, vaha yathArtha hai, satyArtha hai, bhinna-bhinna vastuoM se sambandha rakhane vAlA hai, jJAnapUrvaka uccarita hai / kAlakrama se bhinna-bhinna vyaktiyoM meM samanvaya sthApita karane vAlA hai, yuktiyukta bhI hai - anekAnta meM ekAnta egaMta-NivvisesaM egaMta-visesiyaM ca vayamANo / davvassa pajjave pajjavA hi daviyaM nniyttei112|| ekAnta-sAmAnya hI hai, ekAnta vizeSa vastu meM dharma hote haiM aisA mAna liyA jAe yA anekAnta kevala anekAnta hai, ekAnta kevala ekAnta hai yA ekAnta-sAmAnya kA lopa karake vizeSa kA kathana kiyA jAe to vaha anekAnta kA pratipAdana nahIM ho sakatA hai| zAkhAoM ke abhAva meM vRkSa, vRkSa saMjJA ko nahIM prApta hotA hai| dravya paryAya se aura paryAya dravya se bhinna nahIM hai| jahA~ dravya hai jahA~ vastu hai, vahA~ usakI paryAyeM haiM, usake dharma haiM, zAkhAoM se hI vRkSa haiM usI prakAra anekAnta meM bhI ekAnta hai| vastu meM jo bhI dharma hote haiM ve paraspara upakArya-upakAraka bhAva ke binA nahIM raha sakate haiN| vastu ke dharma eka dUsare se alaga nahIM haiN| abheda-bheda samanvayakArI vacana bhayaNA-abheda aura vibhayaNA-bheda bhI bhinna-bhinna vastuoM kA samanvaya karatA hai| kyoMki ye donoM yuktiyukta vacanoM para AdhArita haiN| paccuppaNNammi vi pajjayammi bhayaNAgaI paDai davvaM / / jaM egaguNAIyA aNaMtakappa gunnvisesaa213|| vartamAna kAla kI paryAya meM bhI dravya 'bhayaNAgati" ko prApta hotA hai arthAt kathaMcit sat aura kathaMcit asat ko prApta hotA hai| jaise miTTI kA ghar3A jo vartamAna paryAya meM hai, isase pUrva bhI ghaTa kA miTTI se nirmANa huA hogaa| unameM AkAra-prakAra, raMga Adi kI dRSTi se kucha na kucha bhinnatA avazya rahI hogii| bhinnatA kA pratipAdana artha

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Multi-dimensional Application of Anekantavada paryAya kI dRSTi se kiyA jAtA hai| vastu meM eka se aneka guNa hInAdhika kAraNoM se hI kie jAte haiN| vartamAna meM jo paryAyeM vidyamAna haiM, ve kathaMcit sat aura kathaMcit asat bhI haiN| isa prakAra samanvayakArI vacana tarkasaMgata hI hotA hai| 268 vastu ke (i) bhedAbheda (ii) astittva-nAstitva (iii) sat-asat (iv) mUrtaamUrta (v) nityAnitya (vi) sAmAnya vizeSa Adi kA vivecana anekAntavAda kI paddhati para TikA huA hai| anekAntavAda meM virodhI dharma rahane para bhI vastu meM koI virodha nahIM hotA hai / , kyoMki aneka dharmAtmaka vastu sthUla bhI hai, sUkSma bhI hai, zUnya bhI hai, paripUrNa bhI hai, utpAda-vyaya rUpa bhI hai aura nitya bhI hai, sadbhAva rUpa bhI hai aura asadbhAva rUpa, bhI aisI vyavasthA meM kahIM virodha nahIM AtA hai, virodha to paraspara viparIta kAraNoM se hI utpanna hotA hai, eka pakSa para hI Tike rahane se hotA hai| anekAnta ke sapta nirdeza vastu anekadharmAtmaka hai| vastu svarUpa kI abhivyakti jJAtA para nirbhara karatI hai| vastu ke nirdeza ko vaktA kahA~ taka kisa rUpa meM vyakta kara sakatA hai / isake lie pramANa ke AdhAra para eka rUpa meM, naya kI apekSA se do se sAta taka vikalpa ho sakate haiN| AgamoM meM jo kucha bhI pratipAdita kiyA gayA hai, vaha vastu ke bhaMga para hI kiyA gayA hai| tattva nirUpaNa ho yA anya koI bhI vicAra vaha vikalpoM ke prayoga para hI AdhArita rahA hai, kyoMki ekAMgI dRSTi se tattvanirUpaNa nahIM kiyA jA sakatA hai- bhagavatIsUtra (26/1/ 979) meM bhaMga kA vivecana isa prakAra prApta hotA hai sammadiTTINaM cattAri bhNgaa| micchAdiTThINaM paDhama - vitiyA / sammAmicchAdiTThINaM evaM ceva / nANINaM cattAri bhaMgA | aNNANINaM paDhama-vitiyA / lobhakasAyissa cattAri bhaMgA | jogisa cabhaMgo / ityAdi / 1. jIva svataH nitya hai, 2. jIva svataH anitya hai, 3. parata: nitya hai, 4. jIva parata: anitya hai, 1. AtmA hai, AtmA nahIM hai, 2. AtmA hai, avaktavya hai, 3. AtmA nahIM hai, avaktavya hai, 4. AtmA hai, AtmA nahIM hai, avaktavya hai| atthi, Natthi, aura avaktavya kI dRSTi se tIna naya haiN| AgamoM meM yahI paddhati

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269 anekAntaH svarUpa aura vizleSaNa hai| siya baMdhai, siya no baMdhaI 114 // vastu meM jitane dharma hote haiM, utane hI bhaMga sthApita kie jA sakate haiN| vihi-NisehAvattavvabhaMgANaM patteyaM-dusaMjoya-tisaMjoya / jAdANaM tiNNi tiNNi egasaMbhoyANaM melaNaM sattabhaMgI / / arthAt vidhi, niSedha aura avaktavya ina tInoM ke do saMyoga aura tIna saMyoga utpanna ho sakate haiN| pratyeka yugala se banane vAlI saptabhaMgiyA~ isa prakAra haiM(ka) 1. kathaMcit jIva hai| 2. ,, jIva nahIM hai| 3. ,, jIva avaktavya hai| (kha) 1. kathaMcit jIva nitya hai| 2. ,, jIva anitya hai| 3. ,, jIva avaktavya hai| (ga) 1. kathaMcit jIva vAcya hai| 2. ,, jIva avAcya hai| 3. kathaMcit jIva avaktavya hai| isa prakAra pramANa vAkya se yA naya vAkya se eka hI vastu meM avirodha rUpa se jo sat yA asat kI kalpanA kI jAtI hai vaha saptabhaMgI kahalAtI hai| isameM praznakartA ke praznajJAna kA prayojya rahatA hai| eka padArtha vizeSa meM vidhi-niSedha rUpa nAnA dharma ke prakAra rUpa bodhajanaka sAta vAkya hote haiN| yaha bhI dravya-paryAya, sAmAnya-vizeSa, vidhi-niSedha, krama-akrama, nitya-anitya, vAcya-avAcya kI vivakSA se yukta hote haiN| siya atthi Natthi uhaya avvattavvaM puNo ya tattidayaM / davvaM khu sattabhaMgaM AdesavaseNa sNbhvdi115|| arthAt Adeza ke vaza dravya kA vAstava meM (i) syAt asti, (ii) syAt nAsti, (iii) syAt asti-nAsti (iv) syAt avaktavya (v) syAt asti avaktavya (vi) syAt nAsti avaktavya aura (vii) syAt asti-nAsti avaktavya ina sAta rUpoM meM kathana kiyA jA sakatA hai| yaha pramANa saptabhaMgI evaM naya saptabhaMgI ke nirdeza se sApekSa kathana hai| zAnti-saha-astittva-anekAntavAda kI krAnti .. sAmAjika viSamatA, hiMsA, krUratA, anAcAra, atyAcAra, Adi ke vAtAvaraNa meM mAnavIya-mUlya lagAtAra hAsa ko prApta hote jA rahe haiN| sampUrNa sAmAjika DhAMcA hI caramarA gayA hai, viSama sthitiyA~ paidA ho gaI haiN| jAtIyatA kI thothI dIvAroM aura amIrI

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270 Multi-dimensional Application of Anekantavada ke rekhAoM ke bIca khar3e manuSya kaba kAlakavalita ho jAeM yaha kahA nahIM jA sakatA hai| kaisI ho gaI hamArI vRtti, kaisA ho gayA rAma kA rAjya, kahA~ gaI mahAvIra kI prANimAtra ke prati kahI jAne vAlI AtmIyatA, buddha kA bodhi vRkSa kahA~ lupta ho gayA, nAnaka kA saudAI kina galiyoM meM cakkara lagA rahA, kahA~ gae ve saMta, jinhoMna udghoSa diyA thA "mitti me savva-bhUesu veraM majjhaM Na keNaI' cAhe pIr3itajana hoM, pratAr3ita jana hoM yA pada-dalita mAnava hoM, ve pahale mAnava haiM bAda meM aura kuch| prANimAtra apane ko bacAnA cAhatA hai, prema pUrvaka rahanA cAhatA hai, jo hai usI meM saMtoSa karake jInA cAhatA hai| yaha krAntikArI vicAra anekAntavAda kI nIMva para sthApita sAmAjika jIvana kI sAdagI meM vizvAsa karatA hai| zAnti-sahaastitva dharma yo bAdhate dharmo na sa dharmaH kudharma tat / avirodhAt tu yo dharmaH sa dharmaH styvikrm:116|| __ mahAbhArata ne Aja ke saMtrasta aura bhayAkrAnta vizva ke sAmane yaha bhAvanA rakhIki saMsAra meM kisI kA bhI dharma aisA nahIM honA cAhie, jisase dUsaroM ko saMkaTa kA sAmanA karanA pdd'e| yadi aisA hotA hai to vAstava meM vaha dharma, dharma ho hI nahIM sakatA hai| mAnava ke cintana meM eka hI bAta AnI cAhie - ___"Atmana: pratikUlAni pareSAM na samAcaret / " jo apane Apake lie pratikUla ho, apane ApakA ahita karane vAlA ho, jo apane deza aura rASTra kI unnati meM bAdhaka ho aisA AcAra, aisA vicAra, aisI dhAraNA, aisI mAnyatA, aisA apriya vyavahAra phira kyoM ? dharma mAnava ke kartavyoM kA bodha karAtA hai, nirNaya kI ora le jAtA hai, mAnavIya guNoM kI ora saceta karatA hai, sadvicAroM kA saMcAlana karatA hai| jaisA maiM hU~, vaise hI pazu haiM, vanaspati Adi bhI haiM, jagat ke prANimAtra ko jIne kA adhikAra hai, maiM bhI jInA cAhatA hU~ aura ve bhI jInA cAhate haiM Adi vicAra lAtA hai zAnti priya sabhI haiN| saha astitva bhautikavAdI-vaijJAnika yuga meM mAnava jAti ke sAtha samasta carAcara sUkSma se sUkSma aura sthUla se sthUla jIvoM kI rakSA kA mArga hai| yuddha zAnti kA mArga nahIM yuddha hue, hote Ae aura hote raheMge, yaha alaga bAta hai, parantu yuddha na ho isake lie bhI rAstA khojanA hogaa| do zaktiyA~, do virodhI vicAradhArAeM, do svArthI, do nirapekSa, do viparIta pariNAma jahA~ TakarAte haiM, vahA~ yuddha prArambha ho jAtA hai| AtaMka, arAjakatA phaila jAtI hai, niyamoM kA ullaMghana hone lagatA hai| aise meM zAnti kI kalpanA, zAnti kA mArga khoja pAnA ati duSkara kArya ho jAtA hai| thor3I sI alpajJatA, bahutoM kA vinAza

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anekAnta: svarUpa aura vizleSaNa 271 kaisI svArthalolupatA hai| anekAntavAda ke mUla siddhAnta samanvayavAda aura sahaastitvavAda para amala kiyA jAya to yuddha ke sambhAvita khataroM se bacA jA sakatA hai| kyoMki mAnava kA svabhAva zAMti priya hai| kammuNA uvAhI jAyai 117 karma se upAdhiyoM kA janma hotA hai| jaba vyakti janma letA hai, taba koI upAdhi nahIM hotI hai| koI nAma nahIM hotA hai, koI vyavasAya nahIM hotA hai aura na hI usakA koI dharma hotA hai| vyakti apane Apako netA kahatA huA vividha karma kI upAdhiyoM se alaMkRta karake mAnava-mAnava meM IrSyA, ghRNA Adi kI bhAvanA paidA karane lagatA hai, vaimanasya bar3hAtA hai| mAnava apanI mAnavIyatA ko bhUlakara maiM brAhmaNa hU~, maiM zreSTha hU~, maiM kSatriya hU~, mere pUrvajoM kA Adhipatya prArambha se hI rahA hai aadi| varga evaM varNa-bheda kriyAzIla bana jAtA hai| kAlegoroM kA bheda bhI nAka-bhauM sikor3ane lagatA hai| samAja kA eka sabase bar3A vighaTanakArI rUpa hamAre sAmane taba AtA hai, jaba varga meM bhI varga, varNa meM bhI varNa, rAjya, rASTra, deza kuTumba Adi ke rUpa meM khar3A ho jAtA hai| samAja kI gatizUnyatA vyaktiyoM ko bhI vibhAjita kara detI hai| (i) bhautikavAdI (ii) kAma-pipAsu (iii) pada-abhilASI (iv) dezadrohI (v) alagAvavAdI (vi) AtaMkavAdI (vii) naksalavAdI Adi varga hamAre dvArA hI banAe gae haiN| hamAre hI vyakti saMjJA de dete haiN|' savarNa-avarNa, janajAti-anusUcita jAti Adi ke vargIkaraNa kI AvazyakatA hI kyA thii| yadi koI kamajora hai, yA koI garIba hai, asahAya hai, to usakA vikAsa deza kA yA rASTra kA pramukha karttavya hai| cAhe vaha kisI varga yA jAti kA kyoM na ho, unheM uThAe, unheM jAgRta kre| aisI jAgRti bhI na ho ki saMgharSa chir3a jaae| Aja hameM isa bAta kA dhyAna rakhanA hai ki bhraSTAcAra janma na le, pakSapAta bhI phalIbhUta na ho sake, bhAI-bhatIjAvAda apane paira na pasAra ske| samatA-anekAntavAda kA jIvanadarzana viSama vicAroM, viSama vRttiyoM, viSama paristhitiyoM, viSama rakta saMhAra Adi kA viSAkta evaM dUSita bhAva sarvavyApI banakara samasta vAtAvaraNa ko hI pradUSita kara rahA hai| vaha mAnava hRdaya ke bhItarI paratoM ko pradUSita karatA huA saujanyatA aura sahadayA ko samApta karatA jA rahA hai| parivAra, samAja, deza aura samUcA vizva hI viSamatA meM jakar3atA jA rahA hai| AnaMda evaM umaMga ke kSaNoM para kAle bAdaloM kI taha chAtI jA rahI hai| sneha, sahiSNutA para praznacihna laga cukA haiM? yaha badalAva, bikharAva ArAjakatA ko janma dene meM bhI cUka nahIM kregaa| jina paratantratA kI ber3iyoM meM jakar3e the, ve khulakara bhI pragAr3ha

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Multi-dimensional Application of Anekantavada bandhanoM ke kAraNa banatI jA rahI haiN| jisa svatantratA meM sAMsa le rahe haiM, vaha sAMsa kaba kisake dvArA roka dI jAe isakI pratIti hote hue paramANu ko hAtha kA khilaunA banAne meM cUka nahIM kara rahe haiN| yadi vaha khilaunA TUTegA to sarvanAza hogaa| aise meM samatA rUpa anekAnta kA jIvana darzana atyanta upayogI hai| 272 isakI ananta zakti hai, isake ananta AdhAra haiM, aura isakI ananta akSaya, anupama, ajeya, aparimita zakti hai| yaha anekadharmAtmaka hai| isakA vyakti vizeSa, samAja vizeSa, choTa-bar3e, alpa-saMkhyaka - bahusaMkhyaka, savarNa-avarNa, brAhmaNa-kSatriya, vaizya - zUdra Adi se koI lenA-denA nahIM hai / AdhyAtmika, sAmAjika, rAjanaitika, Arthika, dhArmika Adi sabhI kSetroM meM yaha kAragara hai| isakI mApaka zakti ananta ko bhI pAra karane vAlI hai / isakI svastha praNAlI jIvaMta hai, sAkAra hai / kRtrima viSamatA, arAjakatA isakI chavi par3ate hI ghuTane Teka legeN| taba mAnava samAja svastha vAtAvaraNa meM sAMsa lekara kaha sakegA"nAivAejja ke ca NaM / " yaha atipAta, atyAcAra yA pradUSaNa kisake lie / AcAra-vicAra kI sthiratA samAja kI jAgRti pragati ke lie AcArara-vicAra kI zuddhatA evaM sthiratA Avazyaka hai| sAmAnya rUpa meM yahI mAnava-jIvana kI utkRSTatA hai aura yahI utthAna kA samIkaraNa hai| jahA~ jIvana ke vividha uddezya haiM, pArasparika samanvita dRSTikoNa hai, vahA~ svArtha evaM asahayoga kI phailatI jar3eM samAja ko bAdhAeM bhI utpanna nahIM kara sakatI haiM / samabhAva aura sadbhAva kI jAgRti se AcAra-vicAra pavitra hoNge| Asakti, mUrchA, lolupatA kA patana hogA, saMgharSa kA kAraNa janma hI nahIM le paaegaa| saMgharSa kI samApti, samAja kI jAgRti meM hai / "tame NAmaM ege joi, joi NAma ege tame 198 | " andhakAra ke nAza ke lie eka jyoti rUpI sUrya bhI paryApta hai aura kabhI jyoti svarUpa, tejasvI sUrya para grahaNa lagate hI andhakAra chA jAtA hai yA megha sUrya ke prakAza ko Dhaka dete haiN| saMkilesakaraM ThANaM dUrao parivajjae kleza aura saMgharSa kA janma ahaMkAra meM hai / svArtha meM apavitratA evaM vicAroM ke virodha meM hai| jahA~ saMkleza ko utpanna karane vAlA sthAna nahIM hai, vahA~ durAgraha, durbhAvanA, durvacana, duSpravRtti, durAcAra Adi sthAna na hI banA pAte, aura na hI svabhAva meM viSamatA kA jahara gholane meM samartha ho paate| 'piyaMkarepiyaMvAI' arthAt vahA~ prIti apanA sthAna banAtI hai| anekAntavAda kI dRSTi meM jahA~ samagratA kA Aloka hai vahA~ anAsakti hai, amUrchA

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anekAntaH svarUpa aura vizleSaNa 273 hai, aparigraha hai, sadAcAra hai, sama-vyavahAra hai, samabhAva hai, naitikatA se jur3e hue samAja ke vyakti anaitika vyavahAra panapane hI nahIM dete haiN| jahA~ duSpravRttiyoM ne janma liyA vahA~ varga saMgharSa ne janma liyA phalata: sAmAjika zAnti bhaMga huii| taba usa samaya ekatA ke sUtra kA abhyudaya huA, usase svArtha para aMkuza lagAyA gayA aura durvyavasthA ko jar3a se samApta karane kA saMkalpa duharAyA gayA / __ adhyAtma ke jJAna-vijJAna se mAnavIya mUlyoM kI sthApanA huii| vizva ko nayA netRtva milaa| paraspara upakAra karane kI kalA jAgRta huI, loka kalyANakArI dRSTi ne navIna samAja saMracanA kA saMkalpa duhraayaa| artha-vyavasthA Arthika nIti , ke lie sama vibhAjana kI nIti apanAI gyii| bahuta prayAsa huA mAnavIya samasyAoM ke nivAraNa ke lie aura usI ke phalasvarUpa Aja hama saMgharSoM ke bIca bhI anekAntavAda kI dRSTi ko lie hae aba bhI samAja meM apane mUlyoM ke kAraNa jAne-pahacAne jA rahe haiN| isa taraha ke nirUpaNa se sAmAjika pariprekSya ke una saMdarbho ko jIvanta banAyA jA sakatA hai, jo samAja, rASTra ke lie sarvopari hoM / anekAnta kI dRSTi samagra jIvana ke rahasyoM kA sAkSAtkAra karAne vAlI hai| vaha mAnasa ke kSetra ko chUtI hai, mana ke vicAroM meM sadbhAvanA kA saMcAra karatI hai, prANimAtra ke prati maMgala bhAva isake divya-Aloka meM hai, isakA pratiphala kalyANakArI hai| sAmAjika cetanA, rAjanaitika sudhAra, punarutthAna, punargaThana, punarjAgaraNa evaM hamArI sabhyatA-saMskRti ke lie anekAntavAda saMjIvanI bUTI hai| ArAjakatA kA badalAva, vicAroM ke saMgharSa, ApasI matabheda, vyakti-vyakti kA manamuTAva, jAtigata vilagAva , sAmudAyika phUTa, rASTra-rASTra kI vinAzakArI lIlA ke lie anekAntavAda acUka davA ke sadRza hai| mAnava kalyANa kI bhAvanA kA mArga batalAne vAlA yaha siddhAnta pArasparika durAgraha ke bIja nahIM DAlane detA hai| rASTrIya nIti ho yA ho antarrASTrIya nIti sabhI ko sarvamAnya nItiyoM para hI calane kA Agraha rakhatA hai| jahA~ yaha dhArmika kSetra kI viSamatA ko dUra kara samatA mArga para le jAtA hai, vahIM yaha rAjanIti Arthika, sAmAjika Adi sabhI kSetroM meM sabake lie eka hI mArga prazasta karatA hai ki vyakti kA vyaktitva vizva ke sAtha AtmIyatA sthApita kare, isase samUce samAja ke sAtha vizva meM bhI, vasudhaiva kuTumbakam kA siddhAnta caritArtha hogaa| anekAntavAda kI maMgala kAmanA hai "samayA savvabhUesu sattu-mittesu vA jge|" vizva ke sabhI zatru-mitroM evaM prANimAtra meM samabhAva ho /

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274 Multi-dimensional Application of Anekantavada sin x sandarbha 1. siddhasena divAkara, sanmatisUtra vivecaka paM0 sukhalAla saMghavI, jJAnodaya TrasTa, ahamadAbAda, 3/66 nyAyadIpikA-3/76 3. chAndogyopaniSad 6/1/4 AcArAMgasUtra, Agama prakAzana samiti, vyAvara-1/1/3 vahI 1/1/4 vahI 1/1/5 vahI 1/3/4 8. nyAyAvatAra-1 9. nayacakra- 269 10. tiloyapaNNatti - 1/83 11. siddhivinizcaya 10/2 12. dhavalA pu0 9 pR0 141 13. pramANamImAMsA-2 14. pravacanasAra 24-25 15. vahI-27 16. vahI-30 17. AcArAMga 1/6/1 18. Avazyaka niyukti vRtti -758 19. SaDdarzanasamuccaya-jJAnapITha prakAzana- pR0 311 20. paMcAdhyAyI -1/541 21. sarvArthasiddhi -1/6 22. tattvArthAdhigamasUtra - 1/10 23. nyAyasUtra - 1/1/3/6 24. tattvArthasUtra - 1/13 25. sanmatiprakaraNa - 3/47 26. sarvArthasiddhi -1/33 27. tattvArthabhASya-1/35 28. anuyogadvAravRtti -105

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anekAntaH svarUpa aura vizleSaNa 275 29. dhavalA- pu0 9 30. prameyakamalamArtaNDa pR0 676 31. tiloyapaNNatti -83 32. AptamImAMsA - 106 33. syAdvAdamaMjarI - 28 34. zlokavArtika -2/1 35. tattvArthazlokavArtika-1/33 36. tiloyapaNNatti - 150 37. vahI-53 38. nayacakra -183 39. sanmatiprakaraNa-1/3 40. nayacakra-182, 40a. kArtikeyAnuprekSA-265 41. nayacakra-187 42. vahI-189 43. samayasasAra-16 44. tattvArthasUtra-1/5 45. nayacakra-198 46. kArtikeyAnuprekSA- pR0 270 47. vahI - 200 48. nayacakra -201 49. vahI-202 50. kArtikeyAnuprekSA- pR0 197 51. nayacakra -204 52. vahI-180 53. sanmatisUtra-7 54. sanmatiprakaraNa-7 55. sanmatisUtra-21 56. samayasAra-26 57. vahI-13 58. vahI- 25, aura bhI dekheM -26,27 59. vahI-18

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276 Multi-dimensional Application of Anekantavada 60. tattvAnuzAsana-29 61. pravacanasAra-2/97 62. samayasAra-89 63. nayacakra-15 64. niyamasAra-18 65. vahI-114 66. kaSAyapAhuDa- 1/13 67. Avazyaka niyukti 756 68. Avazyaka niyukti malayAgiri vRtti-756 69. samayasAra-90 70. samayasAra-105 71. niyamasAra -159 72. vahI- 165 73. tattvArthasUtra - 1/33 74. tattvArthazlokavArtika-1/33 75. vahI- 1/33,17 76. nayacakra-205 77. vahI-206 78. vahI-207 79. tattvArthazlo0 vA0 - 1/33/49 80. pramANanayatattvAloka-7/16 81. paMcAstikAya-16 82. vahI-25 83. sarvArthasiddhi -1/33 84. tattvArthavArtika- 1/33 85. rAjavArtika 1/33, kaSAyapAhuDa- 1/13 86. kaSAyapAhuDa- 1/13 87. nayacakra-212 sarvArthasiddhi-1/33, tattvArthasUtra-1/33 89. tattvArthavArtika-1/33 90. nayacakra-214 91. vahI - 215

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anekAnta: svarUpa aura vizleSaNa 277 94. 92. vahI - 172 93. rAjavArtika- 1/5 dhavalA-4/1, kaSAyapAhuDa-2/1 95. nayacakra -271 96. sarvArthasiddhi -1/5 97. nyAyakumudacandra-52 pR0 657 98. samavAyAMga-abhayadeva vR0 pR0 140 99. zlokavArtika - 1/5 100. dhavalA-5/1 101. sanmatisUtra -6 102. nayacakra - 253 103. kaSAyapAhuDa-1 104. dhavalA-12/4 105. nyAyakumudacandra-62 106. AptamImAMsA-104 107. vahI-105 108. nayacakra -251 109. samayasAra-syAdvAdAdhikAra-pR0 379 110. AptamImAMsA-109 111. sanmatisUtra-3/4 112. sanmatisUtra-1/2 113. vahI- 3/6 114. bhagavatI- 12/1/22 115. paMcAstikAya-18 116. mahAbhArata (vanaparva) 131 117. AcArAMga-1/3/1 118. sthAnAMga -413

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anekAntavAda kI upayogitA DaoN0 pratibhA jaina "yadeva tattadevAtat, yadevaikaM tadevAnekaM, yadeva sattadevAsat, yadeva sattadevAsat, yadeva nityaM tadevAnityamityekavastuni vastutvaniSpAdaka-paraspara-viruddhazaktidvayaprakAzanamanekAntaH / / arthAt jo sat hai vahI asat hai, jo eka hai vahI aneka hai, jo sat hai vahI asat hai, jo nitya hai vahI anitya hai, isa prakAra eka vastu meM vastutva kI upajAne vAlI paraspara viruddha do zaktiyoM kA prakAzita honA anekAnta hai|" 1 anekAnta "aneka" aura "anta" ina do zabdoM se milakara banA hai| "aneka kA artha hai "eka se adhika' jo do se lekara anaMta saMkhyA taka ho sakate haiN| "anta" kA artha vastu ke guNa evaM dharma se hai| jaba aneka zabda kA prayoga vastu ke guNoM ke saMdarbha meM kiyA jAtA hai, taba usakA tAtparya vastu ke anaMta guNoM se hotA hai aura jaba "aneka' zabda kA prayoga do ke saMdarbha meM kiyA jAtA hai taba usakA tAtparya vastu ke do virodhI pratIta hone vAle dharmoM se hotA hai| isa prakAra anaMta guNa tathA paraspara viruddha pratIta hone vAle do yA usase adhika dharmoM kA eka hI vastu meM sadbhAva honA anekAnta hai| vyAvahArika dRSTi se anaMta guNa-dharma se yukta jar3a-cetana vastuoM ke sarva aMza jJAna hetu unheM aneka evaM saMpUrNa dRSTikoNoM se avalokana karanA hI anekAnta hai|''2 dUsare zabdoM meM anekAMtavAda ke anusAra kisI eka padArtha kA varNana bhinnabhinna prakAra ho sakatA hai| vaha varNana apanI-apanI dRSTi se satya hotA hai, kintu samagra satya kI dRSTi se adhUrA hI rahatA hai| jisa samaya varNana kI sabhI dRSTiyA~ ekatra kI jAtI haiM usI samaya padArtha kA yathArtha varNana ho sakatA hai| tAtparya yaha hai ki bhinna-bhinna aneka dRSTikoNoM se vastu kA darzana karanA hI satya darzana kA vAstavika mArga hai aura vahI "anekAMta' hai| eka hI dRSTi se kiyA huA varNana ekAMta arthAt adhUrA hotA hai, isaliye vaha mithyA hai|

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anekAntavAda kI upayogitA - isI bAta ko dArzanika paribhASA meM hemacandra ne isa prakAra kahA hai anaMta dharmAtmakameva tattvam / arthAt tattva anaMtadharma yukta hai| unhoMne aura spaSTa karate hue kahA hai ki dIpaka se lagAkara vyomaparyaMta pratyeka vastu kA yahI svabhAva hai / koI bhI padArtha syAdavAda kI maryAdA kA ullaMghana nahIM kara sakatA hai - "AdIpamAvyomasamasvabhAvaM syAdvAda-mudrAnati medi vastu / " upaniSad meM eka ziSya ne guru se pUchA - "he bhagavAna! aisI kauna sI vastu hai jisake jJAna se vastu mAtra kA jJAna ho jAye ? "aisA hI eka prazna pUchane vAle dUsare vidyArthI zvetaketu ko usake pitA AruNi ne kahA ki miTTI ke eka lauMde ko jAna lene se miTTI kI banI huI sabhI vastuoM kA jJAna ho jAtA hai / "" " ekena mRtpiMDena vizAlena mRNmayaM vijJAtaM syAt / 279 jaina darzana ne yaha bAta to batAI hI sAtha hI sAtha usase phalita hone vAle eka upasiddhAMta kA bhI nirmANa kiyA aura syAdvAda kA svarUpa varNana karate hue kahA ki jo eka padArtha ko sarvathA jAnatA hai vaha sabhI padArthoM ko jAnatA hai, jo sarva padArthoM ko sarvathA jAnatA hai vaha eka padArtha ko bhI sarvathA jAnatA hai / "eko bhAvaH sarvathA yena dRSTaH sarvebhAvA: sarvathA tena dRSTAH sarve bhAvAH sarvathA yena dRSTAH eko bhAvaH sarvathA tena - - dRSTaH / / arthAt sabhI padArthoM ko unake sabhI rUpAMtaroM sahita jAnane vAlA sarvajJa hI eka padArtha ko pUrNarUpa se jAna sakatA hai| sAmAnya vyakti eka bhI padArtha ko pUrA nahIM jAna sktaa| aisI avasthA meM amuka vyakti ne amuka bAta mithyA kahI, aisA kahane kA hameM koI adhikAra nhiiN| yaha adhikAra to sarvajJa ko hI hai / syAdvAda kA suvyavasthita nirUpaNa jaina-darzana ne kiyaa| jaina darzana kI dRSTi ke anusAra eka hI padArtha ke viparIta varNana apanI-apanI dRSTi se sacce haiM arthAt pratyeka padArtha meM "viruddhadharmAzrayatva" hai / dUsare zabdoM meM jaina darzana kA kathana hai ki eka-eka darzana (vicAra) nAnA rUpiNI sattA ke eka-eka aMza ke vivecana meM apanA mahattva rakhateM haiN| phira bhI unameM Apasa meM kisI prakAra ke matabheda ke liye sthAna nahIM hai| sabhI aMza apekSA bheda se usameM sadA vidyamAna haiN| vizva ke sabhI padArthoM meM cAhe ve cetana ho yA acetana anaMta dharmoM, anaMta -

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Multi-dimensional Application of Anekantavada guNoM evaM anaMta paryAyoM kA sahavAsa hai| vaha anekAMtarUpa hai| jaina darzana ke anusAra koI bhI padArtha ekAMtarUpa nahIM hotA, padArtha mAtra hI anekAMtarUpa hotA hai| yahI kAraNa hai ki kevala eka dRSTi se kiye gaye padArtha ke nizcaya ko jaina darzana apUrNa evaM ekAntika samajhatA hai aura yaha ThIka bhI pratIta hotA hai, kyoMki jaba padArtha kA svarUpa hI kucha isa prakAra kA hai ki usameM apekSita dharma ke atirikta aneka pratidvandvI paraspara virodhI dharma bhI sApekSa rUpa se upasthita rahate haiM, aura jinakA virodha nahIM kiyA jA sakatA, taba vastu ke kisI dharma ke AdhAra para usakA nizcaya karanA ekAMtavAda kA hI samarthana karanA hai| DaoN0 mohana lAla mehatA kA bhI kahanA hai ki "jo loga eka dharma kA niSedha karake dUsare dharma kA samarthana karate haiM, ve ekAMtavAda kI cakkI meM pisa jAte haiM / vastu kathaMcit bhedAtmaka hai, kathaMcit abhedAtmaka hai, kathaMcit satkAryavAda ke antargata hai, kathaMcit asatkAryavAda ke antargata hai, kathaMcit nirvacanIya hai, kathaMcit anirvacanIya hai, kathaMcit tarkagamya hai, kathaMcit tarka agamya hai| pratyeka dRSTi kI eka maryAdA hai usakA ullaMghana na karanA hI satya ke sAtha nyAya karanA hai "3 yahI kAraNa hai ki vastuoM ko na kevala astirUpa kahA jA sakatA hai aura na kevala nAstirUpa hI, unake viSaya meM sApekSika kathana hI saMbhava hai| yahI sApekSika kathana jaina darzana ke anusAra yathArtha evaM satya hai| isI yathArthatA evaM satyatA kA udghATana anekAMtavAda karatA hai| anekAMtavAda vastu kI maryAdA kA ullaMghana nahIM karatA, vaha usakI rakSA karatA hai| vastu meM avasthita nitya- anitya, eka-aneka, sat -asat Adi paraspara virodhI dharmoM kA samanvaya karatA hai / 4 280 'anekAMtavAda' kA zAbdika artha bhI aisA hI kahatA hai| jaina darzana ke anusAra anekAMtavAda zabda meM aneka + anta+vAda ina tIna zabdoM kA saMyoga hai| jisameM "aneka" kA artha hai "eka se adhika", "anta" kA artha hai "dharma" yA "guNa" aura "vAda" kA artha hai "prakaTIkaraNa yA prabhAvanA" yA " pratipAdana" / isa prakAra anekAMtavAda kA artha hogA "vastuoM kI anaMtadharmatA ko prakaTa karanA arthAt, "vibhinna apekSAoM se eka hI vastu meM aneka dharmoM ko svIkAra karanA" / anekAMtavAda vastuoM kI anaMtadharmatA ke sAtha-sAtha usakI anaikAMtikatA ko bhI sUcita karatA hai| zrI sureza muni kA kathana hai ki anekAMtavAda vizeSa taura se virodhI pratIta hone vAle dharmoM kA hI pratipAdana karatA hai|' unakA kahanA hai ki "aneka prakAra kI vizeSatAoM ke kAraNa hI pratyeka padArtha anekAMtarUpa (aneke antAH dharmAH yasmin saH anekAMta: ) meM pAyA jAtA hai jo (dharma) vizeSatAe~ paraspara viruddha pratIta hotI haiM ve hI vizeSatAe~ eka hI padArtha meM sahI taura para pAyI jAtI haiN| padArtha kI isa anekarUpatA (dharmAtmakatA) kA pratipAdana karane vAlA siddhAMta anekAMtavAda hai| ""

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anekAntavAda kI upayogitA isa prakAra anekAMtavAda ke ukta Azaya ke AdhAra para anekAMta kA artha aneka + anta (eka se adhika dharma) na hokara an + ekAMta arthAt ekAMta kA niSedha hai| jaina-darzana meM kisI bhI vastu kI sattA ko usake guNoM se nirapekSa nahIM mAnA gayA hai| pratyeka vastu ko apane astitva (sattA) ke lie guNoM kI bhI apekSA rahatI hai| tattvArthasUtra meM kahA bhI gayA hai ki dravya, guNa- paryAya vAlA hotA hai (guNaparyAyavad dravyam) | ataH vastu ko apanI sattA ke liye usameM aneka dharmoM kA jJAta-ajJAta, bhAvAtmaka-abhAvAtmaka avasthA meM rahanA nitAMta Avazyaka hai| na to manuSya kA janma ekAMtika rUpa se satya hai aura na hI usakA maraNa / donoM ko eka dUsare kI apekSA hotI hai| ataeva padArtha ko dravyArthika naya kI apekSA se nitya, sAmAnya aura sat tathA paryAyArthika naya kI apekSA se anitya, vizeSa aura asat mAnanA yuktisaMgata hai| vastu ko sarvathA ekAMtika mAnane se virodha AtA hai| ataH use anaikAMtika hI kahanA caahiye| ekAMta kA artha hotA hai vastu meM eka hI dharma ko svIkAra karanA, kiMtu yaha vastu kI yathArthatA ke sarvathA viparIta aura asatya hai / parantu yaha ekAMtatA bhI tabhI taka mithyA hotI hai jaba taka ki vaha nirapekSa hai yA nirapekSarUpa se kisI dharma kA kathana karatI hai| kintu sApekSa hone para vahI ekAMtatA satya ho jAtI hai, samyak ho jAtI hai / samyak ekAMtatA aura mithyA ekAMtatA meM yahI antara hai| samyak ekAMta sApekSa hotA hai| jabaki mithyA ekAMta nirapekSa hotA hai| samyak ekAMta bhI anekAMta kA hI vAcaka hai| samyak ekAMta bhI usI prakAra satya kA udghATana karatA hai jisa prakAra anekAMta" / 6 paMDita sukhalAla jI kA kahanA hai ki "vicAra karane aura anekAMta dRSTi se sAhitya kA avalokana karane se mAlUma hotA hai ki anekAMta dRSTi satya para khar3I hai| yadyapi sabhI mahAna puruSa satya ko pasaMda karate haiM aura satya kI hI khoja tathA satya ke nirUpaNa meM apanA jIvana vyatIta karate haiM tathApi usase bhagavAna mahAvIra kI satya prakAzana kI zailI judA hai / mahAvIra kI satya prakAzana kI zailI kA dUsarA nAma anekAMtavAda hai| usake mUla meM do tattva haiM - pUrNatA aura yayArthatA / jo pUrNa hai aura pUrNa hokara bhI yarthAtharUpa se pratIta hotA hai, vahI satya hai / ' / "" ye vicAradhArAe~ svaciMtana ke AdhAra para apane-apane mata kA nirUpaNa hI nahIM apitu tadvirodhI vicAradhArAoM kA khaMDana bhI kara rahI thIM jinakA ullekha bauddhapiTaka graMthoM meM bhI hai / anekAMtavAda kI dArzanika pRSThabhUmi 281 IsA pUrva chaThI zatAbdI meM mAnava kI jijJAsA - vRtti kAphI praur3ha ho calI thii| aneka vicAraka vizva ke rahasyodghATana kA bauddhika prayAsa kara rahe the| yadyapi unake ciMtana meM tarka kI apekSA kalpanA kA hI puTa adhika thaa| vizva kI mUla sattA kA

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282 Multi-dimensional Application of Anekantavada svarUpa, vizva kI utpatti kA kAraNa, sRSTi ke kartavya kI samasyA, AtmA kI amaratA aura zubhAzubha karmoM ke pratiphala Adi praznoM para vicAraka apane-apane maMtavya prastuta kara rahe the| sAtha hI pratyeka ciMtaka apane maMtavya ko satya aura dUsare ke maMtavya ko asatya batA rahA thaa| isa prakAra usa yuga meM aneka svataMtra dArzanika avadhAraNAe~ astitva meM A gaI thIM aura dArzanika vivAda ugrarUpa dhAraNa kara rahe the / "8 upaniSadkAlIna ciMtana kI sthiti para vicAra karane para yaha niSkarSa prApta hotA hai ki usa yuga meM tattvacintana saMbaMdhI vibhinna prakAra kI vidhAeM pracalita thIM, arthAt upaniSadoM meM kisI bhI suvyavasthita dArzanika vidhA kA abhAva thaa| yahI kAraNa thA ki unake maMtavyoM meM ekarUpatA nahIM A sakI aura vibhinna vAdoM kI dhArAe~ baha cliiN| vastuta: DaoN0 ema0 hiriyannA kA yaha kathana samucita hI hai ki- upaniSadoM meM ThIka kyA-kyA kahA gayA hai, yaha prazna jaba pUchA jAtA hai taba unake mata paraspara bahuta bhinna ho jAte haiN| ye vicAradhArAe~ svaciMtana ke AdhAra para apane-apane mata kA nirUpaNa hI nahIM apitu tadvirodhI vicAradhArAoM kA khaMDana bhI kara rahIM thIM jinakA ullekha bauddhapiTaka graMthoM meM bhI hai jaise ___AtmA aura loka nitya haiM yA anitya? isa prazna ke saMdarbha meM paraspara virodhI mantavya upasthita the| kucha vicArakoM kA mantavya thA ki AtmA aura loka nitya hai, kevala manuSya maratA aura janma letA hai to kucha vicAraka isa niSkarSa para pahu~ca rahe the ki yaha AtmA aura loka Adi anitya haiN| zarIra ke naSTa hote hI ye saba bhI naSTa ho jAte haiN| isa prakAra usa yuga meM kucha aise vicAraka the jo yaha mAnate the ki kisI bhI prazna kA eka nizcita uttara nahIM diyA jA sktaa| kisI bhI vastu ko nitya yA anitya, eka yA aneka, sat yA asat, nahIM kahA jA sktaa| vastuta: ve koI bhI nizcita nirNaya denA asaMgata samajhane lage aura pratyeka vastu tattva ke saMbaMdha meM vaha hai, nahIM hai, na hai aura na nahIM hai, aisA kahane lge| jabaki vAstavikatA yaha thI ki saba ke saba mithyA dRSTiyoM kA hI nirUpaNa kara rahe the| yahI kAraNa hai ki buddha ne una dRSTiyoM ko mithyA dRSTiyoM ke nAma se saMbodhita kiyaa| usa yuga meM pracalita aisI aneka mithyA dRSTiyoM kA ullekha jaina Agama sUtrakRtAMga meM bhI upalabdha hai| jisa prakAra tatkAlIna vicAraka AtmA aura loka kI nityatA-anityatA, cetanA-acetanA Adi ke saMdarbha meM apane-apane vicAra prastuta kara rahe the ThIka usI prakAra vizva ke mUlatattva kI ekatA-anekatA, nityatA-anityatA, cetanatA-acetanatA Adi ke viSaya meM apane-apane maMtavya nirUpita kara rahe the| kucha

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anekAntavAda kI upayogitA ciMtaka aisA mAnate the ki vizva kA mUla tattva eka hI hai kintu vaha apane ko aneka rUpoM meM abhivyakta karatA hai| bhagavAna mahAvIra ne ise isa prakAra kahA ki jisa prakAra eka hI pRthvIpiMDa nAnA rUpoM meM dikhAI detA hai usI prakAra eka hI AtmA samasta lokoM meM vividha rUpa se dikhAI detI hai| isa prakAra usa yuga meM aisI hI aneka vicAradhArAe~ pracalita thIM jo apaneapane mantavya ko prastuta kara use hI satya evaM dUsare ko asatya batA rahI thIM / jisake pariNAmasvarUpa ve sabhI tattva kI yarthAthatA se bahuta dUra the / 283 aneka vicAraNAoM kI upasthiti meM vivAda ugrarUpa le rahA thA / vicAraka nirarthaka kalpanAoM ke jAla meM phaMsakara tarka-vitarka kara rahe the, kintu una aneka vicAradhArAoM ke pravartakoM ke bIca kucha loga aise bhI the jo tatkAlIna tarka-vitarkoM ko samApta karane kA athaka prayAsa kara rahe the| una samanvayavAdI vicArAkoM kA aisA vizvAsa thA ki uparyukta sabhI vicAradhArAe~ mUla tattva ke kevala eka-eka pakSa kA hI nirUpaNa kara rahI haiN| vizva kA mUla tattva to eka aura pUrNa hai| use na kevala sat kahA jA sakatA hai aura na kevala asat / yadi use kevala asat yA kevala sat kahA jAye to vaha nirapekSa evaM apUrNa ho jAyegA / ataH vaha na kevala sat hai aura na kevala asat; apitu vaha sadsad rUpa hai, arthAt vaha sat aura asat donoM hai / dUsare zabdoM meM nityavAda - anityavAda, bhedavAda - abhedavAda Adi jitane bhI mata-matAntara haiM ve sabhI vastu ke eka-eka pakSa kA nirUpaNa karate haiM ata: ApekSika rUpa se satya haiN| mahAvIra ne bhI aisI vicAradhArAoM ko mithyA dhAraNAe~ hI kahA hai tathApi ve unheM tabhI taka mithyA kahate haiM jaba taka ve ekAMtika hoM, yA ekAMtarUpa se vastu tattva kA nirUpaNa karate hue anya dRSTiyoM kA pratiSedha karatI hoM, kintu jyoM hI ve sApekSika hokara anya dRSTiyoM kA pratiSedha na karate hue vastu tattva kA pratipAdana karatIM haiM tyoM hI ve satya ho jAtI haiN| ataeva kisI eka pakSIya Agraha se satya kA jJAna saMbhava nahIM hai| satya ke jJAna ke liye to unakA samanvaya Avazyaka hai / isIlie jaina vicArakoM ne samanvayAtmaka pravRtti apanAkara vastu svarUpa kA vivecana kiyA aura tatkAlIna sabhI praznoM kA uttara vidhAyaka rUpa se diyaa| unake isI vidhAyaka dRSTikoNa kA pariNAma yaha huA ki unheM vastuoM meM nityatva-anityatva, ekatva - anekatva, bhedatva-abhedatva Adi aneka pakSoM ko svIkAra karanA pdd'aa| tatpazcAt vastuoM kI anaMta dharmAtmakatA aura anekAntavAda jaise siddhAMtoM kI sthApanA huI / " 10 anekAMtavAda aura sApekSatAvAda jaina darzana ke anusAra vastue~ anaMta dharmAtmaka haiM- "anaMta dharmakaM vastu"

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284 Multi-dimensional Application of Anekantavada vastu meM satva-asatva, nityatva-anityatva, ekatva-anekatva, bhAva-abhAva Adi aneka paraspara virodhI gaNa dharma pAye jAte haiN| ina anaMta guNa-dharmoM ke kAraNa hI vastu ko anekAntAtmaka kahA jAtA hai| anekAMtavAda eka vastu meM paraspara virodhI aura avirodhI dharmoM kA vidhAtA-sraSTA hai| vaha vastu ko nAnA dharmAtmaka batalAkara hI caritArtha ho jAtA hai| jahA~ anekAMtavAda hamArI buddhi ko vastu ke samasta dharmoM kI ora samagra rUpa se khIMcatA hai vahA~ syAdvAda vastu ke eka dharma kA hI pradhAna rUpa se aura anya dharmoM kA gauNa rUpa se bodha karAne meM samartha hai| nAnA dharmAtmaka vastu hamAre lie kisa prakAra upayogI ho sakatI hai, yaha bAta syAdvAda batalAtA hai|" 11 syAdvAda, anekAMtavAda kA jJAnamImAMsIya rUpa hai| sAmAnya manuSya kA jJAna sImita evaM apUrNa hotA hai| ata: vaha vastu ke anaMta guNa-dharmoM kA jJAna prApta nahIM kara sakatA kyoMki vastu ke anaMta guNa-dharmoM meM se kucha dharma vyakta hote haiM aura kucha avykt| vastu ke avyakta guNa dharmoM kA jJAna sAdhAraNa vyakti ke lie saMbhava nahIM hai| puna: vaha jo kucha jAnatA hai use samagratayA eka hI prakathana meM abhivyakta karane meM asamartha hotA hai, kyoMki usakI vANI kI sAmarthya usakI jJAna-sAmarthya kI apekSA sImita hai| udAharaNArtha- kisI vastu ko dekhate hI usake raMga, rUpa, moTAI, caur3AI Adi aneka AyAmoM kA jJAna eka sAtha prApta kiyA jA sakatA hai| vastuta: mani nathamala jI kA kahanA ThIka hI pratIta hotA hai ki "jJeya anaMta, jJAna anaMta, kiMtu vANI anaMta nhiiN|" isa prakAra jJAna aura abhivyakti kI sImAoM ko batAnA hI syAdvAda kA uddezya hai| jaina vicArakoM ke anusAra adhikAMza dArzanika vivAdoM-AlocanA pratyAlocanAoM kA mUla kAraNa jJAna evaM abhivyakti kI ina sImAoM kI upekSA kara apane jJAna evaM kathana ko hI nirapekSa evaM pUrNa mAna lenA hai| yahI Agraha hai, ekAnta hai| isI ke kAraNa jJAna dUSita bana jAtA hai| syAdvAda hI eka aisA siddhAMta hai jo yaha dhotita karatA hai ki jJAna aura vANI kI sImA ko dhyAna meM rakhate hae sApekSa kathana hI satya ko udghATita kara sakatA hai / yadyapi sarvajJa (kevalI) vastu ke kAla evaM avyakta aneka dharmoM ko jAna sakatA hai paraMtu vaha bhI vANI dvArA una sabako ekasAtha abhivyakta karane meM asamartha hotA hai, kyoMki vANI (bhASA) kI apanI sImA hai vaha usakA atikramaNa nahIM kara sktii| yadyapi una samasta dharmoM kA pratipAdana vANI (bhASA) ke dvArA hI saMbhava hai, phira bhI zabda sAmarthya sImita hone ke kAraNa pratyeka prakathana kisI eka viziSTa guNa dharma ko hI abhivyakta kara pAtA hai, kyoMki vacana vyApAra krama se hI hotA hai| vastuta: vastu tattva kA yathArtha pratipAdana kramapUrvaka evaM sApekSarUpa se hI saMbhava hai|''12 jainendra siddhAMta koza meM kahA gayA hai ki kisI bhI eka zabda yA vAkya ke dvArA sArI kI sArI

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anekAntavAda kI upayogitA 285 vastu kA yugapat kathana karanA azakya hone se prayojanavaza, kabhI eka dharma ko mukhya karake kathana karate haiM aura kabhI dUsare ko|'' 13 AcArya amRtacaMdra ne isa bAta ko eka dainandina jIvana ke udAharaNa dvArA spaSTa kiyA hai| ve kahate haiM ki jisa prakAra dahI kA maMthana kara makkhana nikalane vAlI gvAlina mathAnI kI rassI ko jaba eka hAtha se apanI ora khicaMtI hai taba dUsare hAtha kI rassI ko DhIlA kara detI hai, usI prakAra yaha anekAMta paddhati bhI jaba vastu ke eka dharma ko mukhya batAtI hai taba dUsare ko gauNa karatI hai| yahI isakI vijaya kA rahasya hai / '' 14 jaise AkarSaNa aura zithilIkaraNa dvArA gvAlina dahI se makkhanarUpI sArabhUta tattva ko prApta karatI hai| vaise hI anekAMta vidyA eka dRSTi ko mukhya banAtI hai tathA anya ko gaunn| isa prakriyA ke dvArA vaha tattvajJAnarUpI amRta ko prApta karatI hai| isIlie AcArya ne "antena jayati jainInItiH' kahA hai| isa taraha vastu ke aneka dharmoM-guNoM ko dRSTi meM gauNa banAte hue vizeSa ko pramukha banAkara pratipAdana karanA syAdvAda hai| svAmI samaMtabhadra kahate haiM - "syAdvAdaH sarvathaikAntatyAgAt kiMvRttacidvidhiH" AptamImAMsA-104 laghIyastraya meM akalaMkadeva likhate haiM - "anekAntAtmakArthakathanaM syaadvaadH|''15 arthAt "anekAntAtmaka aneka dharma-viziSTa vastu kA kathana karanA syAdvAda hai| jainendrasiddhAMtakoza meM kahA gayA hai ki "prakAreNAnekAntarUpeNa vadanaM vAdo jalpaH kathana pratipAdanamiti16 arthAt 'syAt' arthAt 'kathaMcit' yA vivakSita prakAra se anekAnta rUpa se vadanA, vAda karanA, jalpa karanA, kahanA, pratipAdana karanA syAdvAda hai|" 17 vastutaH syAdvAda kA phalitArtha hai- anekAntapratirUpaka bhASAyI padvati ata: anekAntavAda isI syAdvAda paddhati se prarUpita hotA hai| DaoN0 mahendra kumAra ne kahA hai ki "syAdvAda" bhASA kI nirdoSa praNAlI hai, jo vastu tattva kA pratipAdana karatI hai| isameM lagA huA "syAt' zabda pratyake vAkya ke sApekSa hone kI sUcanA detA hai| "syAt asti' vAkya meM "asti' pada vastu ke astitva dharma kA mukhya rUpa se pratipAdana karatA hai to "syAt' zabda usameM rahane vAle nAstitva Adi zeSa anaMta dharmoM kA sadbhAva batAtA hai ki "vastu asti' mAtra hI nahIM hai usameM gauNa rUpa se nAstitva Adi dharma bhI vidyamAna haiN|" 18 syAdvAda ke isI Azaya kA vivecana karate hue DaoN0 sAgaramala jaina ne kahA hai ki "vaha eka aisA siddhAMta hai jo vastutattva kA vividha pahaluoM yA vividha nirNayoM ko isa prakAra kI bhASA meM prastuta karatA hai ki ve

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286 Multi-dimensional Application of Anekantavada apane pakSa kI sthApanA karate hue bhI vastu tattva meM nihita anya "anukta' anekAneka dharmoM evaM saMbhAvanAoM (paryAyoM) kA niSedha na kre| vastutaH syAdvAda hamAre nirNayoM evaM tajjanita kathanoM ko prastuta karane kA eka nirdoSa evaM ahiMsaka tarIkA hai| avirodha pUrvaka kathana kI eka zailI hai| usakA pratyeka aMga anekAMtika DhaMga se ekAntika kathana karatA hai, jisameM vaktA apanI bAta isa DhaMga se kahatA hai ki usakA vaha kathana apane pratipakSI kA pUrNa niSedhaka na bne|'' 19 sArAMza yaha hai ki syAdvAda eka aisI bhASAyI paddhati hai jo vastuoM meM nihita anaMta dharmoM ke kathana meM prayukta hone vAlI bhASA zailI ko susaMbaddha suniyojita evaM anuzAsita banAtI hai jisase vaha vibhinna mata matAntaroM meM upasthita virodhoM kA zamana evaM samanvaya karate hue sApekSika kathana karane meM samartha ho ske|''20 jaina darzana ke anusAra vastue~ anaMtadharmAtmaka haiN| ina anaMta guNa-dharmoM ke kAraNa hI vastu ko anekAntAtmaka kahA jAtA hai| vastu kA yaha anekAntAtmaka svarUpa syAdvAda ke dvArA mukharita hotA hai, isIlie syAdvAda ko anekAntavAda kA vAcaka kahA jAtA hai| syAdvAda kA yaha bhASAyI rUpa jina prakathanoM se abhivyakta hotA hai, use . saptabhaMgI kahate haiM, anekAnta, syAdvAda aura saptabhaMgI eka dUsare ke pUraka haiN| jaina acAryoM kI dRSTi meM saptabhaMgI eka aisA siddhAMta hai jo vastu kA AMzika kintu yathArtha kathana karane meM samartha hotA hai, kyoMki usake pratyeka bhaMga meM prayukta syAt zabda kA eka aisA praharI hai, jo prakathana maryAdA ko saMtulita rakhatA hai| vaha saMdeha evaM anizcaya kA nirAkaraNa kara vastu ke kisI guNa-dharma vizeSa ke saMbandha meM eka nizcita sthiti ko abhivyakta karatA hai ki vastu amaka dRSTi se amaka dharmavAlI hai| sAmAnyarUpa se hamArI bhASA asti aura nAsti kI sImAoM se baMdhI huI hai| hamArA koI bhI prakathana yA to astivAcaka hotA hai yA naastivaack| yadi hama isa sImA kA atikramaNa karanA cAhate haiM to hameM avaktavyatA kA sahArA lenA par3atA hai| isa prakAra asti-nAsti aura avaktavyatA meM abhivyakti ke tIna prArUpa haiN| ina tInoM prArUpoM meM pArasparika saMgati aura avirodha rahe aura ve eka dUsare ke niSedhaka na baneM isalie jaina AcAryoM ne pratyeka prakathana ke pUrva syAt pada lagAne kI yojanA kii| yathA(1) syAdasti (2) syAnnAsti (3) syAdasti ca nAsti (4) syAdavaktavyaM (5) syAdasti ca avaktavyaM (6) syAnAsti ca avaktavyaM, (7) syAdastinAsti ca avaktavyaM / gaNita zAstra ke 'Law of Permutation and Combination' ke niyamAnusAra asti, nAsti aura avaktavya ina tIna bhaMgoM se cAra saMyukta bhaMga banakara

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anekAntavAda kI upayogitA saptabhaMga dRSTi kA udaya hotA hai| isa saptabhaMgI nyAya kI paribhASA karate likhate haiN| - "praznAvazAt ekatra vastuni avirodhena vidhi pratiSedha kalpanA saptabhaMgI" (rAjavArtika 1/6) arthAt praznavaza vastu meM avirodha rUpa se vidhi-niSedha arthAt astinAsti kI kalpanA saptabhaMgI kahI jAtI hai / " 121 4. ekAntatA kA niSedha karanA / 1. prakathana ko nizcayAtmaka banAnA / 287 AcArya vidyAnaMdi apanI aSTasahastrI TIkA meM likhate haiM ki sapta prakAra kI hI jijJAsA utpanna hotI hai, kyoMki sapta prakAra saMzaya utpanna hotA hai| isakA bhI kAraNa yaha hai ki usakA viSayarUpa vastu dharma sapta prakAra hai / saptavidha jijJAsA ke kAraNa sapta prakAra ke prazna hote haiN| anaMta dharmoM ke sadbhAva hote hue bhI pratyeka dharma meM vidhi-niSedha kI apekSA anaMta saptabhaMgiyAM anaMta dharmoM kI apekSA mAnanI hoNgii| " 2 jaina darzana ke anusAra vahI kathana satya hotA hai jo sApekSa ho| usa sApekSatA kA sUcana 'syAt' pada karatA hai| isIlie jaina darzana pratyeka kathana ( jaise saptabhaMgI meM) ke pUrva " syAt " pada jor3atA hai| yaha " syAt " zabda na to mAtra vastu kI anekAMtAtmakatA ko sUcita karatA hai aura na to mAtra kathana hetu apekSita dharma ko hI / apitu vaha vastu kI anekAMtAtmakatA ke sAtha hI vivakSita dharma kA sUcana karate hue kathana ko sApekSa evaM nizcayAtmaka banAtA hai / isa prakAra 'syAt' zabda ke nimnalikhita kArya hote haiM 1. vastu kI anantadharmatA ko sUcita karanA / 2. vastu meM ApekSita dharma kA nirdezana karanA / 3. prakathana ko sApekSa evaM sImita karanA / hue jainAcArya 'syAt' zabda ke ina kAryoM kA nirdeza DaoN0 sAgaramala jaina ne bhI kiyA hai| unhoMne kahA hai ki yadi hama syAt kathana ko anekAntatA kA sUcaka bhI mAneM to yahA~ kathana kI anekAntatA se hamArA tAtparya mAtra itanA hI hogA ki "vaha (syAt) vastu tattva (udezya pada) kI anaMtadharmAtmakatA ko dRSTi meM rakhakara usake anukta evaM avyakta dharmoM kA niSedha nahIM karate hue nizcayAtmaka DhaMga se kisI eka vidheya kA sApekSika rUpa meM vidhAna yA niSedha hai|" isa prakAra 'syAt' zabda kI yojanA ke tIna kArya haiM (ka) kathana yA tarkavAkya ke uddezya pada kI anaMtadharmAtmakatA ko sUcita karanA / d -

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288 Multi-dimensional Application of Anekantavada (kha) vidheya ko sImita yA vizeSa karanA, aura (ga) kathana ko sopAdhika (Conditional) evaM sApekSa (Relative) banAnA / ' 23 uparyukta vivecana se yaha spaSTa parilakSita hotA hai ki jaina AcAryoM ne kabhI bhI "syAta" zabda kA artha kadAcita, saMbhavataH, zAyada ho sakatA hai, Adi arthoM meM nahIM kiyA hai| unhoMne use eka nizcita artha dene kA prayatna kiyA hai| "syAt' zabda ko saptabhaMgI meM kyoM prayukta kiyA gayA, isa saMdarbha meM vicAra karane para aisA pratIta hotA hai ki jaina-AcAryoM ke samakSa vastuoM ke yathArtha svarUpa ke jJAna evaM unake abhivyaktikaraNa saMbaMdhI aneka samasyAe~ thiiN| unhIM samasyAoM ke kAraNa hI jaina-AcAryoM ne pratyeka prakathana ke parimANaka ke rUpa meM isakA prayoga kiyA hai| unakI ve sabhI samasyAe~ adholikhita haiM - (1) vastuoM kI anantadharmAtmakatA / (2) mAnavIya jJAna kI apUrNatA (3) bhASAbhivyakti kI sImitatA evaM sApekSatA / ' 24 (1) vastuoM kI anaMtadharmAtmakatA anekAMtika dRSTi ke dvArA vastu meM vividha apekSAoM se jo vividha guNa dharma haiM, unheM jAnA jA sakatA hai| ekAntika bhASA zailI usake yathArtha svarUpa kA pratipAdana nahIM kara sakatI, jaise - eka kalama apekSA bheda se laMbI, choTI, moTI, patalI, halkI, bhArI tathA bahuraMga Adi aneka dharmoM kA yugapat AdhAra hai| yadi yaha kahA jAya ki yaha kalama "laMbI hI hai'' to isa vAkya se isameM upasthita anya dharmoM kA lopa hI phalita hotA hai| ata: jaina AcAryoM ne kahA hai ki baha AyAmI jaTila tattva kI vivecanA binA apekSA ke saMbhava nahIM hai|" ("na vivecayituM zakyaM vinA'pekSA hi mizritam / ' 25) isIlie prakathana meM kathana kI sApekSatA ke sUcaka "syAt' pada kA prayoga karanA Avazyaka mAnA gayA hai| (2) mAnavIya jJAna kI apUrNatA jaina vicArakoM kI dRSTi meM sAdhAraNa mAnava kA jJAna apUrNa evaM sImita hai| kyoMki usakI aindrika sAmarthya aura tarkabuddhi yA cintana zakti sImita hai aura inake mAdhyama se pUrNa satya ko jAnane ke usake prayAsa AMzika satya ke jJAna se Age nahIM bar3ha pAte haiM / mAnava jaba apane usI AMzika jJAna ko hI ekamAtra satya mAna letA hai to vaha satya, satya na rahakara asatya ho jAtA hai| parantu uparyukta kathana se yaha nahIM

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anekAntavAda kI upayogitA samajhanA cAhie ki pUrNa satya ajJeya hai, vaha jJeya hai kintu binA pUrNatA ko prApta kie use pUrNa rUpa se nahIM jAnA jA sakatA hai / AinsTIna ne isase eka kadama Age bar3hakara kahA hai ki - " We can only know the relative truth, the real truth is known only to the universal observer.26 arthAt hama kevala sApekSika satya ko jAna sakate haiM, nirapekSa satya ko to koI pUrNa draSTA hI jAna skegaa| "kyoMki vastu tattva mAtra utanA hI nahIM hai jitanA ki hama grahaNa kara pA rahe haiN| hamArI aindrika jJAna, zakti evaM tarkabuddhi itanI sImita evaM apUrNa hai ki vaha vastutattva ko saMpUrNarUpa se grahaNa bhI nahIM kara sktii| yadi kisI prakAra usakA apanI sampUrNatA meM grahaNa ho jAya to bhI vANI ke dvArA usakA saMpUrNa rUpa se prakAzana asaMbhava hI hai / vastutaH apane vacana vyApAra banAne evaM apane aura dUsaroM ke anubhUta tathA ananubhUta satyoM kA niSedha na karane ke liye kisI na kisI kathana paddhati kI yojanA karanI hI hogI jo kathana meM aprayojita satyoM kA nirAkaraNa na karate hue apanI bAta ko spaSTa kara sake / isa kArya ke lie jaina AcAryoM ne " syAt " zabda kI yojanA kI / 3. bhASAbhivyakti kI sImitatA evaM sApekSatA jaina AcAryoM kI dRSTi se sarvajJa, jise satya kA sAkSAtkAra ho jAtA hai, unake liye bhI satya kA nirapekSa prakathana asaMbhava hai, abhivyaktikaraNa asaMbhava hai| usakI abhivyakti kA jaba kabhI bhI koI prayAsa kiyA jAtA hai to vaha sApekSika bana jAtA hai| kyoMki bhASA kA koI bhI aisA zabda nahIM hai jo vastu ke pUrNa rUpa ko sparza kara ske| hara eka zabda eka nizcita guNa-dharma ke liye hI prayukta hotA hai| itanA hI nahIM, vastu tattva meM kitane aise bhI dharma haiM jinake prakAzana ke liye bhASA ke pAsa koI zabda nahIM hai, arthAt vastu tattva ke aneka aise dharma haiM jo anukta hI raha jAte haiN| udAharaNArtha- gur3a kI miThAsa, cInI kI miThAsa, Ama, amarUda Adi phaloM kI miThAsa ko mIThA zabda se hI saMbodhita karate haiN| jabaki hara eka kI miThAsa eka dUsare se bhinna hai| vastutaH pratyeka viziSTa prakAra kI miThAsa ke prakAzana ke liye bhASA meM bhinna-bhinna zabda hone cAhiye kiMtu aisA hai nahIM / " 127 289 'syAt' zabda kI uparyukta vyAkhyA isa bAta ko spaSTa karatI hai ki " syAt" zabda jisa dharma ke sAtha prayukta hotA hai, usakI sthiti kamajora na karake vastu meM rahane vAle pratipakSI dharma kI sUcanA detA hai / " 28 jaina darzana ke prabuddha AcAryoM kA kathana hai ki pratyeka vastu aneka dharmavatI hai| anekAMtavAda, vastuoM meM avasthita vibhinna dharmoM kA sUcaka hai, aura syAdvAda unako abhivyakta karane kI bhASAyI paddhati hai| vastutaH anekAMtavAda kI bhASAyI abhivyakti

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290 Multi-dimensional Application of Anekantavada kA rUpa hI syAdvAda hai| vastuoM meM sthita anaMta dharma syAdvAda ke mAdhyama se hI mukharita hote haiN| isalie yaha kahA jA sakatA hai ki anekAMtavAda aura syAdvAda meM vAcya-vAcaka bhAva saMbaMdha hai| anekAMtavAda vAcya aura syAdvAda usakA vAcaka hai kyoMki syAdvAda anekAMtavAda kI hI abhivyakti karatA hai aura anekAMtavAda syAdvAda ke mAdhyama se hI abhivyakta ho sakatA hai|'' 29 zrI vijayamuni jI zAstrI ne bhI likhA hai "anekAMtavAda vicAra pradhAna hotA hai aura syAdvAda bhASA pradhAna hotA hai| dRSTi jaba taka vicAra rUpa hai taba taka vaha anekAMta hai aura jaba vaha vANI kA cogA pahanatI hai taba vaha syAdvAda bana jAtI hai|'30 __ anekAMtavAda vastu ko nAnA dharmAtmaka batalAkara hI caritArtha ho jAtA hai, para nAnA dharmAtmaka vastu hamAre liye kisa prakAra upayogI ho sakatI hai yaha bAta syAdvAda batAtA hai| saMkSepa meM kahA jA sakatA hai ki anekAntavAda kA phala vidhAnAtmaka aura syAdvAda kA phala upayogAtmaka hai| yaha bhI kahA jA sakatA hai ki anekAMtavAda kA phala syAdvAda hai| anekAMtavAda kI mAnyatA ne hI syAdvAda kI mAnyatA ko janma diyA hai, kAraNa jahA~ nAnA dharmoM kA vidhAna nahIM hai, vahA~ dRSTi-bheda kI kalpanA ho hI kaise sakatI hai| "anekAMtavAda" vaktA se adhika saMbaMdha rakhatA hai, kAraNa ki vaktA kI dRSTi hI vidhAnAtmaka rahatI hai, isI prakAra "syAdvAda' zrotA se adhika saMbaMdha rakhatA hai, kyoMki usakI dRSTi hamezA upayogAtmaka rahA karatI hai| vaktA anekAMtavAda ke dvArA nAnA-dharma-viziSTa vastu kA pratipAdana karatA hai aura zrotA "syAdvAda" ke dvArA usa vastu ke kevala apane liye upayogI aMza ko hI grahaNa karatA hai|''31 kacha jaina AcAryoM ne syAdvAda aura anekAMtavAda ko eka hI batAyA hai| una AcAryoM ne yaha spaSTa kiyA hai ki jo syAdvAda hai, vahI anekAMtavAda hai aura jo anekAMtavAda hai, vahI syAdvAda hai| kisI sImA taka syAdvAda ko anekAMtavAda kA paryAyavAcI mAnA jA sakatA hai, kyoMki syAdvAda se jisa vastu kA kathana hotA hai vaha anekAntAtmaka hai| ataH syAdvAda usa anekAMtAtmaka artha kA sUcaka hai| isa prakAra sthUla dRSTi se syAdvAda aura anekAntavAda kI abhedatA siddha hotI hai| syAdvAdamaMjarI meM isa abhedatA ke liye kahA hai - "syAt' avyaya anekAMta kA dyotaka hai, isIlie syAdvAda ko anekAMtavAda bhI kahate haiN| '32 / / yadyapi sthUlataH syAdvAda aura anekAMtavAda donoM eka hI haiM, kintu sUkSma dRSTi se vicAra karane para unameM kucha antara bhI pratIta hotA hai| anekAMta vastu ke anaMta dharmAtmaka svarUpa ko batAtA hai aura syAdvAda vastu ke anekAtmaka svarUpa ko abhivyakta karate hue ekAntika bhASA-doSa kA parimArjana karatA hai| AcArya zrI Ananda RSi jI mahArAja ne likhA hai - yadyapi anekAMtavAda syAdvAda kA aura syAdvAda

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anekAntavAda kI upayogitA anekAMtavAda kA paryAyavAcI zabda kahA jAtA hai, phira bhI donoM meM yaha antara haisyAdvAda bhASA - doSa kA parimArjana karatA hai ki aisI bhASA kA prayoga kiyA jAe, jo apane kathana kI prAmANikatA ko pradarzita karate hue bhI padArtha ke svarUpa ko surakSita rakhe / 133 sArAMza yaha hai ki jaina darzana meM anekAMtavAda aura syAdvAda meM AdhAra - Adheya kA saMbaMdha hai| anekAMtavAda syAdvAda kA AdhAra hai aura syAdvAda, anekAMtavAda kI bhASAyI abhivyakti kI eka zailI hai, ataH ve eka dUsare se saMbaMdhita haiN| yadi isa saMbaMdha kona svIkAra kiyA jAe, to anekAMtavAda kI bhASAyI abhivyakti kisake mAdhyama se hogI ? syAdvAda kisa siddhAMta ko abhivyakta karegA aura kisa para AdhArita hogA ? vastuta: unake isa saMbaMdha ke abhAva meM syAdvAda aura anekAMtavAda donoM apUrNa raha jaayeNge| donoM siddhAMtoM meM pUrNatA isa saMbaMdha ko lekara hI AtI hai| isa prakAra syAdvAda ko na mAnane para anekAntavAda aura anekAMtavAda ko na mAnane para syAdvAda apUrNa raha jAtA hai kyoMki syAdvAdarUpI bhavana anekAnta rUpI nIMva para khar3A hai| ataH yaha kahA jA sakatA hai ki anekAntavAda aura syAdvAda kA gaharA aura aTUTa saMbaMdha hai| "3" Adhunika vijJAna meM sApekSatAvAda 134 291 jaina darzana meM syAdvAda (sApekSatAvAda) kA siddhAMta samUce darzana kA merudaMDa hai| Adhunika vijJAna ne bhI svIkAra kiyA hai ki kisI vastu ke sabhI guNa saMpUrNatA meM nahIM jAne jA skte| kucha na kucha aisI bAta usameM raha hI jAtI hai jo hama nahIM jAna skte| isalie pUrNavyApI jJAna para vizvAsa kara sarvavyApI satya kI sataha para hama bahuta dera taka Tike nahIM raha sakate haiN| idhara kucha hI dinoM pahale amerikA meM New realists ne bhI ekAMtavAda kA tIvra virodha kiyA hai| jaina vidvAnoM ne bhI " ekAMtavAda kI upekSA kara anekAMtavAda" kA samarthana kiyA hai, jise hama syAdvAda ke nAma se pukArate haiN| ata: jaina vidvAnoM kI isa sUjha kA RNa pAzcAtya darzana para par3A huA hai| sukarAta ko apane jJAna kI apUrNatA kA usakI alpatA kA pUrA bhAna thA / isa maryAdA ko hI usane jJAna athavA buddhimatA kahA hai| vaha kahatA thA ki maiM jJAnI hU~, kyoMki maiM jAnatA hU~ ki maiM ajJa huuN| dUsare jJAnI nahIM hai, kyoMki ve yaha nahIM jAnate haiM ki ve ajJa haiN| pleTo ne isa syAdvAda athavA sApekSatAvAda kA nirUpaNa vistAra se kiyA / usane kahA ki hamaloga mahAsAgara ke kinAre khelane vAle una baccoM ke samAna haiM jo apanI sIpiyoM se sAgara ke pUre pAnI ko nApanA cAhate haiN| vaha usa arNava ke pAnI kA hI eka aMza hai, isameM koI saMzaya nahIM / usane aura bhI kahA hai ki bhautika padArtha

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292 Multi-dimensional Application of Anekantavada sampUrNa sat aura asat ke bIca ke ardhasat jagat meM rahate haiN|35 ___jainoM kI taraha pleTo ne bhI jagat ko sadasat kahate hue yaha samajhAyA ki nyAyI, vRkSa, pakSI athavA manuSya Adi haiM, aura nahIM haiM," athavA eka samaya meM haiM aura dUsare samaya meM "nahIM haiM' athavA nyUna yA adhika "haiM'' athavA parivartana yA vikAsa kI prakriyA se gujara rahe haiN| ve sat aura asat donoM ke mizraNa rUpa meM haiM athavA sat aura asat ke bIca meM haiN| usakI vyAkhyA ke anusAra nitya vastu kA Akalana athavA parNa Akalana sAyansa (vidyA) aura asat athavA avidyamAna vastu kA Akalana athavA saMpUrNa ajJAna nesyansa (avidyA) hai kintu indriya gocara jagat sat aura asat ke bIca kA hai| isaliye usakA Akalana bhI "sAyansa" tathA "nesyansa' ke bIca kA hai| isake liye usane "opiniyana' (Opinion) zabda kA prayoga kiyA hai| usake AdhAra para yaha kahA jA sakatA hai ki nauleja (knowledge) kA artha pUrNa jJAna hai aura opiniyana kA artha aMzajJAna hai| usane "opiniyana' kI vyAkhyA "saMbhAvanA viSayaka vizvAsa (Trust in Probabilities) bhI kI hai arthAt jisa vyakti meM apane aMza jJAna yA alpa jJAna kA mAna jagA huA hotA hai, vaha namratA se pada-pada para kahatA hai ki aisA honA bhI saMbhava hai mujhe aisA pratIta hotA hai| syAdvAdI jiddI kI taraha yaha nahIM kahatA ki maiM hI saccA hU~ aura bAkI saba jhUThe haiN| lUI ne gA~dhI jI kA eka vAkya likhA hai-"I am essentially a man of compromise because I am never sure I am right.36" arthAt maiM svabhAva se hI samajhautA pasaMda vyakti hU~ kyoMki maiM hI saccA hU~, aisA mujhe kabhI vizvAsa nahIM hotaa|" pAzcAtya dArzanikoM ne bhI yaha svIkAra kiyA hai ki pratyeka vijJAna kA apanA-apanA praMsaga hotA hai, usa vicAra kI satyatA usake prasaMga para hI nirbhara karatI hai| kisI vicAra ke prasaMga meM sthAna, kAla, guNa ityAdi bahuta sI bAteM chipI rahatI haiM aura una saboM kA prabhAva vicAra prasaMga para par3atA hai, jisake balapara hI unakI satyatA prakaTa kI jAtI hai| kisI vicAra parAmarza ke liye una sabhI bAtoM kI vyAkhyA Avazyaka nahIM hai| unakI saMkhyA bhI bahata hai| isalie saboM ko jAnanA bhI saMbhava nahIM hai| isI Azaya kI bAta bahuta se pAzcAtya dArzanika bhI kahate haiM aura ve loga kisI vAkya ke pIche 'syAt' zabda kA jor3anA bahuta hI yuktisaMgata samajhate haiN|'37 ___ jaina dArzanikoM kI anekAMtavAdI dRSTi kI tulanA pAzcAtya darzana kI vyAvahArikatAvAdI yA sApekSatAvAdI dRSTi se kI jAtI hai| loka-vyavahAra meM hama dekhate haiM ki eka vyakti apane pitA kI dRSTi se putra kahalAtA hai, vahI vyakti jo putra kahalAtA hai, bhAnaje kI apekSA mAmA, putra kI dRSTi se pitA bhI kahalAtA hai| isa prakAra dekhane se pratIta hotA hai ki putrapanA, pitApanA, mAmApanA Adi vizeSatAeM paraspara

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anekAntavAda kI upayogitA 293 judA-judA haiM kintu unakA eka vyakti meM bhinna dRSTiyoM kI apekSA binA virodha ke sundara samanvaya pAyA jAtA hai| isI prakAra padArthoM ke viSaya meM bhI sApekSatA kI dRSTi se avirodhI tattva prApta hotA hai| vaijJAnika AinsTIna ne apane sApekSatAvAda siddhAMta (Theory of relativity) dvArA syAdvAda dRSTi kA hI samarthana kiyA hai|''38 "sat" se saMbaMdhita samasyAoM kA samAdhAna bhAratIya evaM pAzcAtya anekoM vidvAnoM ne vibhinna rUpoM meM karane kA prayAsa kiyA hai| bhAratIya darzana meM jaina darzana kI anekAMtavAdI dRSTi evaM pAzcAtya darzana kI vyAvahArikatAvAdI dRSTi para tulanAtmaka vicAra karane para pAte haiM ki donoM meM kaI bAtoM meM samAnatA hai| jaina vicAraka mukhyata: vastuvAdI haiM aura adhikAMza vyAvahArikatAvAdI siddhAMta ko mAnate haiM aura isa dRSTi se unake tAtvika vicAroM meM kucha bheda bhI hai, parantu jahA~ taka "sat " ke vAstavika svarUpa kA prazna hai, donoM ke siddhAMtoM meM adhika samatA dikhatI hai| "anaMta dharmakaM vastu" donoM kA mUla siddhAnta hai arthAt jisa dRSTi se jaina dArzanikoM ne sat ko pahacAnane kA prayAsa kiyA hai, pAzcAtya vyAvahArikatAvAdI vicArakoM kA bhI prayAsa bahuta kucha usI rUpa meM huA hai| jaina-darzana meM "sat' ke liye tattva, artha, dravya, padArtha Adi zabdoM kA prayoga eka hI artha meM kiyA gayA hai| tattva-sAmAnya ke lie ina sabhI zabdoM kA ullekha bhinna-bhinna rUpoM meM milatA hai, jaise-vaizeSika darzana meM dravya, guNa Adi sAta padArtha, nyAya darzana meM pramANAdi solaha padArtha, sAMkhya darzana meM puruSa, prakRti aadi|39 jaina dArzanika pratyeka "dravya' yA "sat" ko anaMta dharmoM kA maulika piMDa mAnate haiM arthAt unake anusAra sat kA svarUpa bahutattvavAdI hai| parantu isa anaMtadharmoM vAlI vastu kA jJAna vibhinna vyaktiyoM dvArA vibhinna rUpoM meM ekAMgI rUpa meM hotA hai| ve sabhI "sat' ko kevala eka dRSTi se dekhate haiN| jaise bhagavAna buddha ne "sat" ko anAtmavAda ke AdhAra para jAnane kA prayAsa kiyA aura use kSaNika yA zUnya maanaa| isase bhinna dRSTi vAle zaMkarAcArya ne vedoM aura upaniSadoM ke AdhAra para "sat' ko samajhane kA prayAsa kiyA aura use advaita ghoSita kiyaa| paraMtu jaina darzana ke anusAra ye sabhI siddhAMta "sat " ko kevala eka dRSTi se dekhane ke kAraNa ekAMgI haiN| "sat' to apane Apa meM anaMta dharmoM ko liye hae hai|''40 mAnava kA sat saMbaMdhI jJAna AMzika hotA hai jise dArzanika-"naya' kI saMjJA dete haiM arthAt nayoM dvArA mAnava sat ke ekaeka aMza ko hI jAna pAtA hai| mAnava kI dRSTi parimita aura sImita hotI hai| phalasvarUpa mAnava kA pratyeka kathana sImita dRSTi sApekSa hai| ata: koI nirNaya nirapekSa satya nahIM hai|'41

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294 Multi-dimensional Application of Anekantavada jaina dArzanika dravya yA sat padArtha meM utpAda, vyaya aura dhrauvya kA vilakSaNa mAnate haiM, (utpAda-vyaya-dhrauvyayuktam st)| pratyeka dravya cAhe vaha cetana ho yA acetana, trilakSaNayukta pariNAmI hai| utpAda aura vyaya ko "paryAya' aura dhrauvya ko "guNa' kahA gayA hai| guNa nityatA kA sUcaka hai aura paryAya parivartana kaa| jaina dArzanika vastu meM utpAda aura vyaya avazya mAnate haiM, paraMtu unake anusAra mUla vastu kA utpAda aura vyaya kA artha hai paryAyoM kA utpAda aura vyaya, arthAt jaina dArzanikoM ke anusAra deza aura kAla sat kI vyAkhyA meM bheda avazya lAte haiM para usake mUla svarUpa meM koI parivartana nahIM laate| sat pratikSaNa parivartita hokara bhI kabhI samUla naSTa nahIM hotaa| jaina dArzanika satkAryavAda ke samarthaka hone ke kAraNa yaha mAnate haiM ki kArya padArthoM kA eka navIna rUpa hai, vastu kA svabhAva nhiiN| dUsare zabdoM meM vastu kA vAstavika jAtIya guNa nahIM badalatA, kevala usake rUpa yA paryAya hI badalate haiN| jaina dArzanikoM kA spaSTa mata hai ki jisa vastu kA bhAva hai usakA nirapekSa rUpa se abhAva nahIM ho sakatA, isI prakAra jisakA abhAva hai, vaha astitva meM bhI nahIM A sakatA, arthAt ye nirapekSa rUpa se kabhI nahIM pAye jAte, vastu sApekSa hai| eka viziSTa dRSTikoNa kI apekSA sabhI vidyamAna haiM' kintu dUsare dRSTikoNa kI apekSA koI vastu vidyamAna nahIM hai| isa prakAra sat apane Apa meM pUrNa hai| use ekAntika rUpa se na pUrNa aura na to AMzika kahA jA sakatA hai| vaha to ina donoM kA sammilita rUpa hai| pratyeka vyakti ko "sat' kA pUrNarUpeNa trikAlAbAdhita yathArtha darzana ho sake, yaha saMbhava nahIM hai| usakA trikAlAbAdhita pUrNarUpeNa sAkSAtkAra pUrNapuruSa hI kara sakate haiN| paraMtu ve bhI use vANI dvArA vyakta nahIM kara skte| yahI kAraNa hai ki deza, kAla paristhiti, bhASA evaM zailI Adi kI vividhatA ke kAraNa pUrNa puruSoM ke kathana meM bhI zAbdika bheda dikhAI de sakatA hai jaise- bhagavAna mahAvIra eka sthAna para kahate haiM- "ege AyA" arthAt AtmA eka hai| puna: apane upadeza ke dUsara krama meM kahate haiM"anege AyA" arthAt AtmA aneka hai| zAbdika dRSTi se donoM kathanoM meM aMtara dikhAI detA hai, paraMtu saiddhAMtika dRSTi se koI virodha nahIM hai| yathArthatA kI dRSTi se dekhane para AtmA meM ekatva aura anekatva donoM vartamAna haiN|''42 isa prakAra jaina dArzanika eka hI vastu ko sApekSa dRSTi se nitya aura anitya, eka aura aneka, astitvavAna aura anastitvavAna donoM hI mAnate haiN| mAnava kA vastu saMbaMdhI jJAna sApekSa (Relative) hotA hai| vastu kA jJAna apekSAtmaka sApekSa rUpa se hone ke kAraNa vaha "syAt" yA

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anekAntavAda kI upayogitA 295 "kathaMcit' rUpa se hI satya yA asatya hotA hai| ata: hameM pratyeka kathana ke pUrva "syAt' zabda lagAnA caahiye| kisI vastu ke kisI vizeSa guNa ko vyakta karane ko"naya" kahA jAtA hai| arthAt "naya' vastu kA AMzika jJAna hai| hama vibhinna "nayoM" dvArA hI vastu kA jJAna prApta karate haiN| usake pUrNa rUpa meM kadApi nhiiN| - sat ke saMbaMdha meM jaina-dArzanikoM kI anekAMtavAdI dRSTi aura pAzcAtya vyAvahArikatAvAda meM samAnatA dikhAI par3atI hai arthAt anekAMtavAdI yA syAdvAdI dRSTikoNa ke AdhAra para hI usake saMbaMdha meM koI nirNaya yA vicAra kiyA jA sakatA hai| vaha kisI vizeSa deza aura kAla se sImita rahatA hai, usakI satyatA sApekSa aura saMbhAvya hotI hai|'43 sApekSavAda kA siddhAMta do bhAgoM meM bA~TA jA sakatA hai(1) vijJAnavAdI sApekSavAda aura vastuvAdI saapekssvaad| vijJAnavAdI sApekSavAda ke sambandha meM proTAgorasa, barkale, zilara ityAdi vidvAnoM kA nAma liyA jAtA hai| vastuvAdI sApekSavAda ke lie (White Head, Boodin) Adi vidvAnoM ke nAma Ate haiN| kintu jainoM ke syAdvAda kA yadi kisI se mela khAtA hai to vaha "vastuvAdI sApekSavAda'' se hii| isaliye bahuta se Alocaka jaina darzana ko sApekSavAdI mAnane ke sAtha use vastuvAdI (Realist) bhI mAnate haiN| jaina darzana meM "vastuvAdI sApekSavAda isalie hai ki yahA~ jJAna ko sApekSa batalAte hue bhI yaha spaSTa kara diyA gayA hai ki jJAna kevala mana (Mind) para nirbhara nahIM hai, balki vastuoM ke apane dharmoM para bhI nirbhara hai|"44 jaina anekAMtavAda yA syAdvAda evaM pAzcAtya vyavahAravAda inakI eka dUsare se pUrNataH tulanA nahIM kI jA sktii| donoM meM kevala eka hI tathya meM yaha sAmya hai ki donoM ke anusAra sabhI nirNaya sApekSa hote haiN| sabhI nirNaya apane Apa meM paryApta nahIM haiM aura sadA ke liye satya nahIM mAne jA skte| paristhitiyoM para inakI satyatA AdhArita hai| paristhiti kI upekSA nahIM kI jA sktii| parantu yaha yAda rakhanA cAhiye ki yaha jaina darzana kA tAttvika siddhAMta hai| tattva kA vAstavika svarUpa kyA hotA hai, isake viSaya meM jaina darzana meM anekAMtavAda kI sthApanA kI gaI hai aura tadanukUla syAdvAda kA pratipAdana kiyA gayA hai| pAzcAtya vyavahAravAda meM tattva ko siddha rUpa meM mAnA hI nahIM gayA hai| tattva siddha vastu nahIM hai| paraMtu jaina darzana tattva ko siddha padArtha mAnatA hai| pAzcAtya vyavahAravAda meM tattva kA nirmANa mAnava ke adhIna hai| jaina darzana kA apanA eka saiddhAntika pakSa hai jo pAzcAtya vyavahAravAda meM nahIM hai| jaina darzana meM upayogitAvAda kA sthAna nahIM hai paraMtu pAzcAtya vyavahAravAda upayogitAvAda kA hI

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Multi-dimensional Application of Anekantavada jvalaMta udAharaNa hai| jaina darzana vastuparaka hai lekina pAzcAtya vyavahAravAda Atmaparaka hai| manuSya kI apanI icchAe~ abhiruciyoM ke atirikta anya kisI bhI tattva ke AdhAra para jJAnamImAMsA kI kalpanA nahIM kI jA sktii| 296 saMkSepa meM jaina dArzanikoM ke anekAMtavAda aura pAzcAtya vyAvahArikatAvAda ina donoM kA uddezya mukhyataH satya ke saMbaMdha meM yathArtha jJAna prApta kara apane vyAvahArika jIvana meM sudhAra aura parivartana lAnA aura usake anukUla kArya karanA hai| bhAratIya jIvana dRSTi meM sApekSavAda bhAratIya darzana ke prAyaH sabhI saMpradAyoM ne kisI na kisI rUpa meM samanvaya aura saha astitva kI bhAvanA kA Adara kiyA hai kintu sAtha hI sAtha bhAratIya darzana ke jainetara AcAryoM ne anekAMtavAda ke maMtavya kA tarka aura yuktiyoM ke AdhAra para khaNDana kiyA hai| isake mAnane vAloM para nAnA prakAra ke vyaMgya bhI kiye gaye haiM jinameM zaMkarAcArya, dharmakIrti tathA vAcaspati mizra Adi ullekhanIya haiN| idhara jaina vidvAnoM ne pratipAdita pUrvapakSa ke AkSepoM kA uttara diyA hai tathA anekAMtavAda kI yuktisaMgata vyAkhyA karane kA prayAsa kiyA hai| haribhadra sUri ke anekAntajayapatAkA Adi graMthoM meM yaha pravRtti spaSTataH lakSita hotI hai / anekAMtavAda ke viSaya meM eka sAmAnya AkSepa yaha hai ki eka hI vastu meM viruddha dharma nahIM ho skte| udAharaNArtha, eka hI vastu yugapata sat aura asat kaise ho sakatI hai ? isakA sAmAdhAna hai - dRSTi-bheda se, jaise sAMkhya kI dRSTi meM kuMDala utpatti se pUrva apane kAraNa meM sat hai ( satkAryavAda ), kintu nyAya vaizeSika kI dRSTi meM kuMDala utpatti se pUrva asat hai (asatkAryavAda) | anekAMta dRSTi ke anusAra ina donoM matoM meM satyatA hai / donoM paraspara virodhI nahIM hai apitu eka dUsare ke pUraka haiM, eka dUsare kI kamI ko pUrA karate haiN| vastutaH kArya aura kAraNa ye donoM eka dRSTi se abhinna haiM aura dUsarI dRSTi se bhinna haiN| jaba hama donoM ko abhinna rUpa meM dekhate haiM to kuMDala ko suvarNa se abhinna samajhate hue utpatti se pUrva bhI suvarNa meM kuMDala ko sat kahane lagate haiM, athavA suvarNa meM kuMDala racanA kI zakti hai| isI zakti kI dRSTi se kuMDala ko utpati se pUrva sat kaha diyA jAtA hai| dUsarI dRSTi meM suvarNa se kuMDala bhinna hai, yadi bhinna na hotA yA pahale se hI suvarNa meM kuMDala vidyamAna hotA to suvarNakAra use banAne ke liye prayatna kyoM karatA? ataH kahA jAtA hai ki kuMDala Adi kArya suvarNa meM asat haiN| isa prakAra do viruddha satva tathA asatva yugapat eka kuMDala meM rahate haiM / dRSTi bheda se sat aura asat kA samanvaya karane para tattva kA yathArtha bodha hotA hai / " 1145 syAdvAda para Apatti prakaTa karate hue kucha vidvAna ise loka vyavahAra taka hI

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anekAntavAda kI upayogitA 297 sImita mAnate haiN| unakA vicAra hai ki syAdvAda kA siddhAMta kevala sApekSa satya (Relative truth) ko prApta karane kA rAstA dikhAtA hai, usake nirapekSa satya (Absolute truth) kA rUpa hameM nahIM dikhAI detaa| isa Apatti ke uttara meM jaina vidvAn kahate haiM ki sApekSa satya ke liye jo saMdeha prakaTa kiyA jAtA hai, usakA eka kAraNa yaha hai ki sApekSa satya ko pUrNa satya yA nirapekSa satya se alaga rakhakara socA jAtA hai| sacamuca meM, sApekSa satya usa vAstavika satya se alaga nahIM hai| isaliye usa dRSTi se syAdvAda ko kevala lokavyavahAra taka hI sImita rakhanA ThIka nahIM hai|''46 bauddha aura vedAMtI syAdvAda ko virodhapUrNa siddhAMta batAte haiN| zaMkara to syAdvAda ko "pAgaloM kA pralApamAtra'' mAnate haiM, kyoMki yahA~ kisI vastu ko "hai bhI aura nahIM bhI hai' kahA gayA hai| kisI vastu ko sat-asat donoM kahanA to anizcitatA mAtra hI hai, kyoMki inase vastu ke svarUpa kA nizcaya nahIM ho pAtA tathA ni:saMzaya pravRtti nahIM hotii| punaH zrI zaMkarAcArya ne cauthe bhaMga-'avyakta' meM doSa dikhAyA hai| unake anusAra kisI vastu ke bAre meM kucha kahanA bhI to use avyakta batAnA hai to vacana meM virodha spaSTa hai| yadi padArtha avyakta hai to usake bAre meM kucha kathana nahIM kiyA jA sktaa|''47 kacha logoM ne syAdvAda kI vyAkhyA meM sahAyaka sAta vAkyoM ke liye kahA hai ki vAstava meM sAta nayoM meM se sirpha cAra naya maulika haiM, zeSa tIna aura cAra nayoM kI punarAvRttirUpa haiN| kumArila bhaTTa kahate haiM ki isa prakAra jor3ane se to sAta hI kyoM saikar3oM naya ho sakate haiN| syAdvAda ko ajJeyavAda (Agnosticism) aura saMzayavAda (Scepticism) kahakara bhI isakA khaMDana kiyA gayA hai jabaki yaha ThIka nahIM hai| ajJeyavAda vaha siddhAMta hai jisake anusAra antima satya na to jAnA jA sakatA hai aura na jAnane yogya hai| jaisA ki mahAn pAzcAtya dArzanika kAMTa ne khuda hI svIkAra kiyA hai- koI vastu apane vAstavika svarUpa meM nahIM jAnI jA sakatI (A thing in itself is Unknown & Unknowable) jaina darzana ke liye yaha bAta pUrNarUpa se lAgU nahIM hotii| vahA~ to "syAdvAd '' siddhAMta ke dvArA yahI batAyA jAtA hai ki kisI vastu kA jJAna pUrNarUpa se satya nahIM hokara prasaMgoM kI vibhinnatA ke kAraNa AMzika satyatA se bharA rahatA hai| hama vastu ke sabhI dharmoM, ko nahIM jAnate parantu kucha ko to jAnate haiN| phira jaina-darzana ke anusAra "kevala jJAna" ke dvArA to saba kucha jAnA jA sakatA hai| isalie kisI vastu ko nahIM jAna sakanA yA use nahIM jAnane yogya ke rUpa meM mAnanA jainoM ko svIkAra nahIM ho sktaa|''48 saMzayavAda (Scepticism) ke anusAra vastuoM kI asatyatA aura saMdigdhatA kA bodha hotA hai| jaina darzana meM kisI vastu ke astitva para kabhI saMdeha nahIM kiyA

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Multi-dimensional Application of Anekantavada jAtA hai athavA usakI asatyatA kA hI pracAra nahIM kiyA jAtA hai| vahA~ para to satyatA aura asatyatA donoM kI saMbhAvanA batAkara vicAroM kA kSetra aura bRhat kara diyA jAtA hai| kisI vastu ko agara hama eka dRSTikoNa se asatya kahate haiM to dUsare dRSTikoNa se vaha satya bhI hai| vahA~ to sApekSatA (Relativity) kA saMketa milatA hai| isaliye jaina darzana ko saMzayavAdI kaise kaha sakate haiM ? dUsare zabdoM meM syAdvAda ke siddhAnta ko kucha loga saMdehavAda samajhate haiN| parantu syAdvAda ko saMdehevAda ( Scepticism) kahanA bhrAmaka hai| saMdehavAda jJAna kI saMbhAvanA meM saMdeha karatA hai| jaina isake viparIta jJAna kI saMbhAvanA kI satyatA meM vizvAsa karatA hai / vaha pUrNa jJAna kI saMbhAvanA 49 para bhI vizvAsa karatA hai| sAdhAraNa jJAna kI sambhAvanA para bhI vaha saMdeha nahIM rkhtaa| ataH syAdvAda ko saMdehavAda nahIM kahA jA sktaa| jainoM kA syAdvAda jJAna kI sApekSatA kA siddhAMta hai| jainoM ke anusAra jJAna nirbhara karatA hai - sthAna, kAla aura dRSTikoNa para / isaliye yaha sApekSavAda hai| jainoM kA sApekSavAda vastuvAdI hai, kyoMki vaha mAnatA hai ki vastuoM ke anaMta guNa dekhane vAle para nirbhara nahIM karate, balki unakI svataMtra sattA hai| jaina darzana vastuoM kI vAstavikatA meM vizvAsa karatA hai / "50 298 isI prakAra kucha Adhunika vedAMtI bhI syAdvAda kI AlocanA karate haiN| DaoN0 rAdhAkRSNan ne batAyA hai ki syAdvAda hameM ApekSika satya, ardhasatya kA hI jJAna prApta karAtA hai tathA inhIM ardhasatyoM ko pUrNa satya mAna lene kI preraNA detA hai / - "The theory of relativity cannot be logically sustained without the hypothesis of an absolute. The fact that we are conscious of our relativity means that we have to reach out to a fuller conception. It is from that higher absolute point of view that the lower relative ones can be explained "1 isI prakAra DaoN0 sI0 DI0 zarmA kahate haiM ki ina nayoM meM virodha ke parihAra kI zakti to avazya hai, paraMtu ina nayoM meM sAmaMjasya nahIM / ye sAta naya ApekSika satya haiM jo sAta bikhare hue puSpa ke samAna pratIta hote haiN| mAlA banAne ke lie kevala puSpa hI nahIM varana puSpoM ko eka dhAge meM guMthane kI AvazyakatA hai| isI prakAra ina ApekSika nayoM ke liye eka nirapekSa tattva (Absolute) kI AvazyakatA hai jisase inameM pArasparika sAmaMjasya kI vyAkhyA ho ske| ( " But the difficulty is that the, nayas have not been woven together. The absolute is the only thread which can weave them together and it has been wantonly thrown away by Jainism. It is forgotten that a mere pooling together of the nayas by no means removes their contradictions. For this a proper synthesis is required which will unify all the nayas. In the

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anekAntavAda kI upayogitA absence of the absolute this synthesis is an impossibility for Jainism...... 952 jisa taraha se jaina darzana meM pratyeka nirNaya yA - "naya" ke sAtha syAt zabda kA prayoga karanA Avazyaka batAyA jAtA hai| isI prakAra prAcIna grIka dArzanika piro ne pratyeka vAkya ko saMdehapUrNa avasthA meM rakhane ke liye "zAyada " (May be) zabda kA prayoga bahuta hI Avazyaka samajhA thA" 5 3 syAdvAda meM jo 'syAt' zabda hai vaha kriyAspada nahIM hai aura usakA artha 'yaha nahIM hai'- aisA bhI saMbhava haiN| vastuta: yahA~ 'syAt' zabda avyaya hai jisakA artha hai kisI prakAra (kathaMcit) / ataH syAdasti kA artha hai vastu kA kisI apekSA se astitva hai| isI prakAra " syAnnAsti" kA artha hai vastu kA kisI apekSA se astitva nahIM bhI hai| eka hI vastu meM dRSTi bheda yA avasthA bheda ke anusAra bhAva yA abhAva kA nirNaya kiyA jA sakatA hai| ataH syAdvAda yA anekAMtavAda saMzayavAda nahIM hai aura na yaha ajJAnavAda hI hai| vastuta: yaha vAda vastu ke svarUpa kA nizcayAtmaka rUpa meM hI vivecana karatA hai aura sAtha hI vibhinna AcAryoM ke virodhI vAdoM kA anekAMta dRSTi se samanvaya bhI karatA hai / " 54 samanvayavAdI anekAMta darzana kI mahattA 299 anekAMtavAda jaina darzana kI AdhArazilA hai| jaina tattvajJAna kI sArI imArateM, isI anekAMtavAda ke siddhAMta para avalaMbita haiN| vAstava meM anekAMtavAda - syAdvAda ko jaina darzana kA prANa samajhanA caahie| jaina darzana meM jaba bhI, jo bhI bAta kahI gaI hai, vaha anekAMta kI kasauTI para acchI taraha jA~ca-parakha kara hI kahI gaI hai| yahI kAraNa hai ki dArzanika sAhitya meM jaina darzana kA dUsarA nAma anekAMta-darzana bhI hai| anekAMtavAda kA artha hai- pratyeka vastu kA bhinna-bhinna dRSTi-binduoM se vicAra karanA, dekhanA yA khnaa| anekAMtavAda kA yadi eka hI zabda meM artha samajhanA cAheM to use apekSAvAda kaha sakate haiN| jaina dharma meM sarvathA eka hI dRSTikoNa se padArtha ke avalokana karane kI paddhati ko apUrNa evaM aprAmANika samajhA jAtA hai aura eka hI vastu meM bhinna-bhinna apekSA se bhinna dharmoM ko kathana karane kI paddhati ko pUrNa evaM prAmANika mAnA gayA hai| yaha paddhati hI anekAMtavAda hai / anekAMtavAda ke hI apekSAvAda, kathaMcidvAda aura syAdvAda Adi nAmAntara haiM / "55 anekAMtavAda kA siddhAMta tattva vivecana meM hI sahAyaka nahIM hai, apitu jIvana ke pratyeka kSetra meM isakI upayogitA hai / isakA vyAvahArika, dArzanika, rAjanaitika, dhArmika, manovaijJAnika tathA AdhyAtmika mahattva hai| syAdvAda kA lakSya- eka samanvayAtmaka dRSTi kA vikAsa

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300 Multi-dimensional Application of Anekantavada (ka) dArzanika vicAroM ke samanvaya kA AdhAra syAdvAda bhagavAna mahAvIra aura baddha ke samaya bhArata meM vaicArika saMgharSa aura dArzanika vivAda apane carama sImA para the| jaina AgamoM ke anusAra usa samaya 363 aura bauddha AgamoM ke anusAra 62 dArzanika mata pracalita the| vaicArika Agraha aura matAndhatA ke isa yuga meM eka aise dRSTikoNa kI AvazyakatA thI, jo logoM ko Agraha evaM matAndhatA se Upara uThane ke lie dizA nirdeza de ske| bhagavAna buddha ne isa Agraha evaM matAMdhatA se Upara uThane ke lie vivAda parAGmukhatA ko apnaayaa| suttanipAta meM ve kahate haiM ki maiM vivAda ke do phala batAtA hU~- (1) vaha apUrNa va ekAMgI hotA hai| (2) kalaha evaM azAMti kA kAraNa hotA hai| ata: mumukSu ko dArzanika vAda-vivAda meM nahIM par3anA caahie| bhagavAna mahAvIra ne bhI Agraha ko sAdhanA-samyak patha nahIM smjhaa| unhoMne bhI kahA ki Agraha, matAndhatA yA ekAMgI dRSTi ucita nahIM hai| jo vyakti apane mata kI prazaMsA aura dUsaroM kI niMdA karane meM hI pAMDitya dikhAte haiM ve saMsAra ke cakra meM ghUmate rahate haiM (sayaM sayaM pasaMsaMtA garahaMtA paraM vayaM, jeu tattha viussAmi saMsArete viussiyA)'56 isa prakAra mahAvIra va buddha donoM hI usa yuga kI Agraha vRtti evaM matAndhatA se janamAnasa ko mukta karAnA cAhate the phira bhI buddha aura mahAvIra kI dRSTi meM thor3A antara thaa| jahA~ buddha ina vivAdoM se bacane kI salAha de rahe the vahIM mahAvIra inake samanvaya kI eka aisI vidhAyaka dRSTi prastuta kara rahe the, jisakA pariNAma syAdvAda hai| ___syAdvAda vividha dArzanika ekAMtavAdoM meM samanvaya karane kA prayAsa karatA hai| usakI dRSTi meM nityavAda, dvaitavAda, advaitavAda bheda-bhAva, abhedabhAva Adi sabhI vastu svarUpa meM AMzika pakSoM ko spaSTa karate haiN| inameM se koI bhI asatya nahIM hai| yadi inako koI asatya batAtA hai to vaha AMzika satya ko pUrNa satya mAna lene kA Agraha hI hai| syAdvAda apekSAbheda se ina sabhI ke bIca samanvaya karane kA prayAsa karatA hai aura yaha batAtA hai ki satya tabhI asatya bana jAtA hai jabaki hama AgrahI dRSTi se dekhate haiN| yadi hamArI dRSTi apane ko Agraha ke Upara uThAkara dekhe to hameM satya kA darzana ho sakatA hai| satya kA saccA prakAza kevala anAgrahI ko hI mila sakatA hai| mahAvIra kI spaSTa ghoSaNA thI ki satya kA saMpUrNa darzana Agraha ke ghere meM rahakara nahIM kiyA jA sakatA / Agraha buddhi yA dRSTi rAga satya ko asatya banA detA hai| satya kA pragaTana Agraha meM nahIM, anAgraha meM hotA hai, virodha meM nahIM, samanvaya meM hotA hai| satya kA sAdhaka anAgrahI aura vItarAgI hotA hai|''57

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anekAntavAda kI upayogitA 301 (kha) rAjanaitika kSetra meM syAdvAda ke siddhAMta kA upayoga anekAMtavAda kA siddhAMta na kevala dArzanika apitu rAjanaitika vivAda bhI hala karatA hai| Aja kA rAjanaitika jagat bhI vaicArika saMkulatA se paripUrNa hai| pU~jIvAda, samAjavAda, sAmyavAda, phAsIvAda, nAjIvAda, Aja aneka rAjanaitika vicAradhArAe~ tathA rAjataMtra, kulataMtra, adhinAyaka taMtra Adi anekAneka zAsana praNAliyA~ vartamAna meM pracalita haiN| mAtra itanA hI nahIM unameM se pratyeka eka dUsare kI samApti ke liye prayatnazIla haiN| vizva ke rASTra, khemoM meM baTe hue haiM aura pratyeka kheme kA agraNI rASTra apanA prabhAva kSetra bar3hAne hetu dUsare ke vinAza meM tatpara haiN| mukhya bAta yaha hai ki Aja kA rAjanaitika saMgharSa Arthika hitoM kA saMgharSa na hokara vaicArikatA kA saMgharSa hai| Aja ke rAjanaitika jIvana meM syAdvAda ke do vyAvahArika phalita vaicArika sahiSNutA aura samanvaya atyanta upAdeya haiN| mAnava jAti ne rAjanaitika jagat meM, rAjataMtra kI jo lambI yAtrA taya kI hai usakI sArthakatA syAdvAda dRSTi ko apanAne meM hI hai| virodhI pakSa dvArA kI jAnevAlI AlocanA ke prati sahiSNa hokara usake dvArA apane doSoM ko samajhanA aura unheM dUra karane kA prayAsa karanA Aja ke rAjanaitika jIvana kI sabase bar3I AvazyakatA hai| vipakSa kI dhAraNAoM meM bhI satyatA ho sakatI hai aura sabala virodhI dala kI upasthiti se hameM apane doSoM ke nirAkaraNa kA acchA avasara milatA hai| isa vicAra dRSTi aura sahiSNu bhAvanA meM hI prajAtaMtra kA bhaviSya ujjvala raha sakatA hai| rAjanaitika kSetra meM saMsadIya prajAtantra (Parliamentary Democracy) vastuta: rAjanaitika syAdvAda hai| isa paraMparA meM bahumata dala dvArA gaThita sarakAra alpamata dala ko apane vicAra prastuta karane kA adhikAra mAnya karatI hai aura yathAsaMbhava usase lAbha bhI uThAtI hai| dArzanika kSetra meM jahA~ bhArata syAdvAda kA sarjaka hai, vahIM vaha rAjanaitika kSetra meM sasaMdIya prajAtaMtra kA samarthaka bhI hai| ata: Aja syAdvAda siddhAMta ko vyAvahArika kSetra meM upayoga karane kA dAyitva bhAratIya rAjanItijJoM para hai| usI prakAra hameM yaha bhI samajhanA hai ki rAjya vyavasthA kA mUla lakSya jana kalyANa hai| ataH jana kalyANa ko dRSTi meM rakhate hue vibhinna rAjanaitika vicAradhArAoM ke madhya eka sAMga saMtulana sthApita karanA hai| AvazyakatA saiddhAMtika vivAdoM kI nahIM apitu janahita ke saMrakSaNa evaM mAnava kI pAzavika vRttiyoM ke niyaMtraNa kI hai| (ga) anekAMta dhArmika sahiSNutA ke kSetra meM __ sabhI dharma-sAdhanA paddhatiyoM kA mukhya lakSya, rAga, Asakti, ahaM evaM tRSNA kI samApti rahA hai| jaina dharma kI sAdhanA kA lakSya vItarAgatA hai, to bauddha dharma kI sAdhanA kA lakSya vItatRSNa honA mAnA gayA hai| vedAMta meM ahaM aura Asakti se Upara

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302 Multi-dimensional Application of Anekaytavada uThanA hI mAnava kA sAdhya batAyA gayA hai| lekina kyA ekAMta yA Agraha vaicArika rAga, vaicArika Asakti, vaicArika tRSNA athavA vaicArika ahaM ke hI rUpa nahIM haiM aura jaba taka ve upasthita hai, dhArmika sAdhanA ke kSetra meM lakSya kI siddhi kaise hogI ? jina sAdhanA paddhatiyoM meM ahiMsA ke Adarza ko svIkAra kiyA gayA unake liye Agraha yA ekAMta vaicArika hiMsA kA pratIka bhI bana jAtA hai| eka ora sAdhanA ke vaiyaktika pahalU kI dRSTi se matAgraha vaicArika Asakti yA rAga kA hI rUpa hai to dUsarI ora sAdhanA meM sAmAjika pahala kI dRSTi se vaha vaicArika hiMsA hai| vaicArika Asakti aura vaicArika hiMsA se mukti ke liye dhArmika kSetra meM anAgraha aura anekAMta kI sAdhanA apekSita hai| vastutaH dharma kA AvirbhAva mAnava jAti meM zAMti aura sahayoga ke vistAra ke liye huA thaa| dharma manuSya se jor3ane ke liye thA lekina Aja vahI dharma manuSya-manuSya meM vibheda kI dIvAreM khIMca rahA hai| dhArmika matAMdhatA meM hiMsA, saMgharSa, chala", chadma58, anyAya, atyAcAra kyA nahIM ho rahA hai? kyA vastutaH isakA kAraNa dharma ho sakatA hai? isakA uttara nizcaya rUpa se "hA~" meM nahIM diyA jA sktaa| yathArtha meM "dharma" nahIM kintu dharma kA AvaraNa DAlakara mAnava kI mahattvAkAMkSA, usakA ahaMkAra hI yaha saba karavAtA rahA hai| yaha dharma nahIM, dharma kA nakAba DAle adharma hai| mUla prazna yaha hai ki kyA dharma aneka haiM yA ho sakate haiM? isa prazna kA uttara anekAMtika zailI se yaha hogA ki dharma eka bhI hai aura aneka bhii| sAdhyAtmaka dharma yA dharmoM kI ekatA aura sAdhana rUpa se anekatA ko hI yathArtha dRSTikoNa kahA jA sakatA hai| sabhI dharmoM kA sAdhya hai-samatva lAbha (samAdhi) arthAt Antarika tathA bAhya zAMti kI sthApanA tathA usake liye vikSobha ke janaka rAga-dveSa aura asmitA (ahaMkAra) kA niraakrnn| lekina rAga-dveSa aura asmitA ke nirAkaraNa ke upAya kyA hoM? yahIM vicAra bheda prAraMbha hotA hai, lekina yaha vicAra-bheda virodha kA AdhAra nahIM bana sktaa| eka hI sAdhya kI ora unmukha hone se ve paraspara virodhI nahIM kahe jA skte| eka hI kendra se yojita hone vAlI paridhi se khiMcI huI vibhinna rekhAoM meM pArasparika virodha pratIta avazya hotA hai kintu vaha padArtha meM hotA nahIM hai kyoMki kendra se saMyukta pratyeka rekhA meM eka dUsare ko kATane kI kSamatA nahIM hotI hai kiMtu jaise hI vaha kendra kA parityAga karatI hai vaha dUsarI rekhAoM ko avazya hI kATatI hai| sAdhyarUpI ekatA meM sAdhanarUpa dharmoM kI anekatA sthita hai| ata: yadi dharmoM kA sAdhya eka hai to unameM virodha kaisA? anekAMta dharmoM kI sAdhyaparaka mUlabhUta ekatA aura sAdhanaparaka anekatA ko iMgita karatA hai| vizva ke vibhinna dharmAcAryoM ne apane yuga kI tAtkAlika paristhitiyoM se prabhAvita hokara apane siddhAMtoM evaM sAdhanoM ke bAhya niyamoM kA pratipAdana kiyaa|

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anekAntavAda kI upayogitA 303 dezakAlagata paristhitiyoM aura sAdhaka ke sAdhanA kI kSamatA kI vibhinnatA ke kAraNa dharma sAdhanA ke bAhya rUpoM meM bhinnatAoM kA A jAnA svAbhAvika hI thA aura aisA huA bhii| kintu manuSya ko apane dharmAcAryoM ke prati mamatA (rAgAtmakatA) aura usake apane mana meM vyApta Agraha aura ahaMkAra ne use apane dharma yA sAdhanA paddhati ko hI ekamAtra evaM antima satya mAnane ko bAdhya kiyaa| phalasvarUpa vibhinna dhArmika saMpradAyoM aura unake bIca sAMpradAyika vaimanasya kA prAraMbha huaa| yaha spaSTa hai ki dhArmika asahiSNutA ne vizva meM jaghanya duSkRtya kraaye| para Azcarya to yaha hai ki isa damana, atyAcAra nRzaMsatA aura raktaplAvana ko dharma kA kAraNa kahA gyaa| Aja ke vaijJAnika yuga meM dhArmika anAsthA kA eka kAraNa yaha bhI hai| yadyapi vibhinna matoM, paMthoM aura vAdoM meM bAhya bhinnatA parilakSita hotI hai, kintu yadi hamArI dRSTi vyApaka aura anAgrahI ho to usameM bhI ekatA aura samanvaya ke sUtra parilakSita ho sakate haiN| __ anekAMta vicAra dRSTi vibhinna dharma saMpradAyoM kI samApti dvArA ekatA kA prayAsa nahIM karatI hai kyoMki vaiyaktika rucibheda evaM kSamatAbheda tathA deza-kAla gata bhinnatAoM ke hote hue vibhinna dharma evaM saMpradAyoM kI upasthiti aparihArya hai| eka dharma yA eka saMpradAya kA nArA asaMgata evaM avyAvahArika nahIM apitu azAMti aura saMgharSa kA kAraNa bhI hai| anekAMta vibhinna dharma sampradAyoM kI samApti kA prayAsa na hokara unheM eka vyApaka pUrNatA meM susaMgata rUpa se saMyojita karane kA prayAsa ho sakatA hai| lekina isake liye prAthamika AvazyakatA hai, dhArmika sahiSNutA aura dharma samabhAva kii| anekAMta ke samarthaka AcAryoM ne isI dhArmika sahiSNutA kA paricaya diyA hai| AcArya haribhadra ne apane graMtha zAstravArtAsamuccaya meM buddha ke anAtmavAda, nyAya darzana ke Izvara kartRtvavAda aura vedAMta ke sarvAtmavAda (brahmavAda) meM bhI saMgati dikhAne kA prayAsa kiyaa| apane graMtha lokatattvasaMgraha meM AcArya haribhadra likhate haiM "pakSapAto na meM vIro na dveSaH kapilAdiSu / yuktimadvacanaM yasya, tasya kAryaH parigrahaH / / '59 arthAt, mujhe na to mahAvIra ke prati pakSapAta hai aura na kapila Adi munigaNoM ke prati dveSa hai| jo bhI vacana tarkasaMgata ho use grahaNa karanA caahie| ___ isI prakAra AcArya hemacaMdra ne ziva pratimA ko praNAma karate samaya sarva deva samabhAva kA paricaya dete hue kahA thA - "bhavabIjAMkurajananA, rAgAdyA vA kSayamupAgatA yasya / brahmA vA viSNurvA harau, jino vA namastasmai / / "

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304 Multi-dimensional Application of Anekantavada ___ arthAt saMsAra paribhramaNa ke kAraNa rAgAdi jisake kSaya ho cuke haiM use maiM praNAma karatA hU~ cAhe ve brahmA hoM, viSNu hoM ziva ho yA jina hoM / ''60 (gha) manovaijJAnika dRSTi se anekAntavAda kI mahattA - anekAMtadRSTi kA manovaijJAnika mahattva bhI hai| mAnava-mana zraddhA aura tarka donoM se yukta hai| kisI samaya zraddhA kA bhAva prabala hotA hai to kisI samaya tarka kI pravRtti ugra ho jAtI hai| zraddhA se AplAvita jana tarka yA buddhi kI avahelanA kara detA hai aura tarka kA pakSapAtI zraddhA ko kevala aMdha paraMparA mAna letA hai kiMtu kevala zraddhA bhAva se yA kevala tarka se kisI tathya kA nirNaya karanA kaThina hai| zraddhA kA abhiprAya hai- mAnava ke arjita jJAna ke prati vizvAsa tathA AsthA rkhnaa| mAnava jAti ne kevala itanA hI kiyA hotA to sabhyatA aura saMskRti kA vikAsa uttarottara na huA hotA / dUsarI ora kevala tarka kA kSetra bhI atyanta sImita hai| vaha pratyake vyakti kI bauddhika zakti yogyatA aura saMskAroM para nirbhara hai| mAnava jAti ke arjita jJAna vijJAna para AsthA rahakara hI tarka ke dvArA Age bar3hA jA sakatA hai| ata: kevala zraddhA yA kevala tarka, jo jJAna-prApti ke adhUre sAdhana haiM, nitAMta apUrNa haiN| inakA samanvaya hI mAnava ko samunnata kara sakatA hai| yaha samanvaya anekAMtadRSTi se hI ho sakatA hai|''61 (ca) pArivArika jIvana meM syAdvAda dRSTi kA upayoga - kauTumbika kSetra meM isa paddhati kA upayoga paraspara kuTumboM meM aura kuTumba ke sadasyoM meM saMgharSa ko TAlakara zAMtipUrNa vAtAvaraNa kA nirmANa kregaa| sAmAnyatayA pArivArika jIvana meM saMgharSa ke do kendra hote haiM- pitA putra tathA sAsa bhuu| ina donoM vivAdoM meM mUla kAraNa donoM kA dRSTi bheda hai| jaba taka sahiSNu dRSTi aura eka dUsare kI sthiti ko samajhane kA prayAsa anekAMta paddhati dvArA nahIM kiyA jAtA, taba taka saMgharSa samApta nahIM ho sktaa| dUsare zabdoM meM yahI eka dRSTi hai jisake abhAva meM lokavyavahAra asaMbhava hai| 62 / anekAMta darzana samanvayavAdI darzana hai| apekSA hai, gaMbhIratA se usa para vicAra karane kI ora use jIvana-vyavahAra meM sAkAra rUpa dene kii63| anekAMtadRSTi kevala tattva nirNaya meM hI sahAyaka nahIM hai yaha vaha dRSTi hai jisake dvArA mAnava kA jIvana zAMta aura sukhI ho sakatA hai| anekAMta evaM syAdvAda ke siddhAMta dArzanika, dhArmika, sAmAjika, rAjanaitika evaM pArivArika jIvana ke virodhoM ke samanvaya kI eka aisI vidhAyaka dRSTi prastuta karate haiM, jisase mAnava jAti ko saMgharSoM ke nirAkaraNa meM sahAyatA mila sakatI hai| saMkSepa meM anekAMta vicAra-paddhati ke vyAvahArika kSetra meM tIna pramukha yogadAna haiM

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anekAntavAda kI upayogitA 1. vaicArika saMgharSa kA nirAkaraNa yA vivAda parAGmukhatA / 2. vaicArika sahiSNutA yA vaicArika anAgraha / 3. vaicArika samanvaya aura eka udAra evaM vyApaka dRSTi kA nirmANa / isa prakAra anekAMtavAda jaina dharma kI vizva ke liye mahAna dena hai phira bhI sarvasAdhAraNa ke hRdaya meM isa siddhAMta ke prati upekSA bhAva aura yaha dhAraNA hai ki yaha zAstroM kA siddhAMta hai aura jIvana meM usakI koI upayogitA nahIM hai Akhira aisA kyoM? jabaki isa saMgharSazIla yuga ke liye isa siddhAMta ko auSadhi ke rUpa meM upayoga kiyA jA sakatA hai| isakA eka mAtra kAraNa yahI hai ki jaba taka kisI siddhAMta kA vyavahAra meM prayoga nahIM hotA taba taka usakI grAhayatA svIkAra nahIM kI jA sktii| kevala vicAroM aura graMthoM meM hI raha jAne vAle siddhAMtoM se vizva ko koI lAbha nahIM ho sktaa| mAnava jIvana ko saphala aura zAMtimaya banAne ke liye apane sabhI kAryoM meM uThate-baiThate, khAte-pIte, ghara meM, ghara se bAhara, dukAna para, daphtara meM, kacaharI meM, bAjAra meM, hara sthAna aura avasara para anekAMta dRSTi viveka ko apanAne kI AvazyakatA hai / aMdhavizvAsa se dekhA-dekhI binA samajhe kArya karanA, ruci yA paraMparA kA gulAma bananA hai, vaha sad dRSTi nahIM hai, ise mithyA dRSTi yA aviveka hI kahA jA sakatA hai / ataH vyakti kI dainika kriyAoM meM jabataka anekAMta dRSTi kA vyavahAra nahIM hogA tabataka usakI vAstavika upayogitA siddha nahIM hogI / isa prakAra saMkSepa meM anekAMtavAda hI eka aisA siddhAMta hai jo vastuoM ke viSaya meM hone vAle matAgrahoM evaM virodhoM kA parihAra kara usakI yathArthatA aura pUrNatA kA prakAzana karatA hai| isase vastu ke kisI bhI pakSa kI hAni nahIM hotI, arthAt yaha vastu ke samyak svarUpa kA pratipAdana karatA hai| saMkSepa meM yahI anekAMtavAda kA sAra hai / yahI jaina darzana kI mUla dRSTi hai| samUcA jaina darzana isI para AdhArita hai / 64 zrI devendra muni ne to jaina darzana aura jaina anekAMtavAda kI eka hI kaha DAlA hai| unake anusAra donoM eka dUsare ke paryAyavAcI haiN| unakA kahanA hai ki anekAMtavAda jaina darzana kI ciMtana dhArA kA mUla srota hai, jaina darzana kA hRdaya hai, jaina vAGmaya kA eka bhI aisA vAkya nahIM jisameM anekAMtavAda kA prANa tattva na rahA ho / yadi yaha kaha diyA jAye to tanika bhI atizayokti na hogI ki jahA~ para jaina dharma hai vahA~ para anekAMtavAda hai aura jahA~ para anekAMtavAda hai, vahIM jaina dharma hai| " 65 sandarbha - 1. 2. jainendra siddhAMta koza, jinendravarNI bhAga - 1, pR0 105 digambara jaina mahAsamiti buleTina, maI 79 pR0 -6 305

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306 Multi-dimensional Application of Anekantavada 3. jaina-dharma-darzana, DaoN0 mohanalAla mehatA, pR0 282 4. jaina tarka zAstra ke saptabhaMgInaya kI Adhunika vyAkhyA' DaoN0 bhikhArI rAma yAdava, pR0- 45-46 5. muni zrI hajArImala smRti graMtha, pR0 -350 6. jaina tarka zAstra ke saptabhaMgInaya kI Adhunika vyAkhyA, DaoN0 bhikhArI yAdava pR0-48 7. darzana aura ciMtana bhAga-2 pR0 151 8. bhAratIya darzana kI rUparekhA, hiriyannA pR0- 52 9. jaina tarka zAstra ke saptabhaMgInaya kI Adhunika vyAkhyA, DaoN0 bhikhArI rAma yAdava pR0-1 10. jaina tarkazAstra ke saptabhaMgInaya kI Adhunika vyAkhyA- DaoN0 bhikhArI rAma yAdava pR0-35 11. anekAMtavAda- DaoN0 bhAgacandra jaina "bhAgendu" pR0 -13 12. zramaNa, janavarI 82 pR0- 34-35 13. jainendra siddhAMtakoza, bhAga-4 pR0-497 14. zramaNa, aMka-10 "agasta'- 80 pR0-23 / 15. jaina zAsana- esa0 sI0 divAkara pR0-170 16. jaina zAsana- esa0 sI0 divAkara pR0-167 17. jainendra siddhAMta koza bhAga-4 pR0-498 18. jaina darzana- pR0- 361-62 19. jaina darzana aura saMskRti-Adhunika saMdarbha meM pR0-57 20. jaina tarkazAstra ke saptabhaMgInaya kI Adhunika vyAkhyA pR0-55 21. jaina zAsana- esa0 sI0 divAkara pR0-174-175 22. jaina zAsana-esa0 sI0 divAkara pR0-175 23. mahAvIra jayantI smArikA-1977 pR0 1-41 24. jaina darzana aura saMskRti Adhunika saMdarbha meM pR0-58 25. abhidhAna rAjendra koza, khaMDa-4 pR0-1853 26. Jain Darshan & Sanskriti, P. 62 27. jaina tarkazAstra ke saptabhaMgInaya kI Adhunika vyAkhyA- pR0 -63 28. jaina darzana,mahendra kumAra jI, prathama saMskaraNa, kAzI 1955 I0 pR0-54| 29. zrI amara bhAratI, agasta-85 pR0-21 30. anekAMtavAda : eka parizIlana

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anekAntavAda kI upayogitA 307 31. anekAMtavAda - DaoN0 bhAgacandra jaina pR0- 13-14 32. zrI amara bhAratI, agasta-85 pR0-22 33. syAdvAda siddhAMta : eka anuzIlana pR0-27 34. zrI amara bhAratI, agasta-85 pR0-22 35. Philosophy of our Times, C.E.M. Joad. P-41. 36. Louis Fischer- The Great Challanges. 37. jaina zAsana- esa0 sI0 divAkara pR0-170-171 38. bhAratIya darzana- kedAranAtha siMha aura esa0 bI0 siMha pR0-98 39. AcArya bhikSu smRti graMtha (anekAMtavAda syAdvAda, saptabhaMgI lekhaka nathamala TATiyA61) 40. bhAratIya darzana- esa0ena0 dAsa gupta bhAga-1 pR0-176 41. Studies in Jain Philosophy by Nathmal Tatia P.22 42. zramaNa julAI-sitambara- 1990 pR0- 18-19 43. zramaNa julAI-sitambara-90 pR0-24 44. bhAratIya darzana- ke0 ena0 siMha aura esa0 bI0 siMha, pR0-98 45. ahiMsA saMdeza (jaina dharmAMka) sitambara, akTUbara, navambara-98 pR0 46. bhAratIya darzana- ke0 ena0 siMha aura esa0 bI0 siMha, pR0-99 47. bhAratIya darzana-DaoN0 bI0 ena0 siMha, pR0-152 48. bhAratIya darzana-DaoN0 bI0 ena0 siMha, pR0-98 49. saMbhAvyatA ke anusAra zUnya (0) aura eka (1) arthAt pUrNa sattA ke bIca aneka saMbhAvanAeM haiN| unheM vibhinna saMbhAvita satyatA mUlyoM ke rUpa meM grahaNa kiyA jA sakatA hai| jaise 1/2, 1/3, 1/4, 1/5,1/6...... meM ityAdi / isI prakAra jaina tarkazAstra bhI sattA ke saMdarbha meM anaMta dharmoM arthAt anaMta saMbhAvanAoM ko svIkAra karatA hai| 'syAdvAda aura saptabhaMgA' bI0 Ara0 yAdava, pA0 vi0 zo0 saM0 vArANasI, 1989 pR0 196 / 40. Indian Philosophy by K.N. Singh & S.B. Singh P. 98-99 51. Indian PhilosophyVol. I. P. 305-6 52. A Critical Survey of Indian Philosophy, C.D. Sharma P.57 53. bhAratIya darzana-kedAranAtha siMha evaM zazi bhUSaNa siMha, pR0-99 54. ahiMsA-saMdeza,sitambara, akTUbara, navambara-78 55. zrI amara bhAratI, apraila-91 pR0-19 56. sUtrakRtAMga 1-1-2-231 /

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308 08 Multi-dimensional Application of Anekantavada 57. zramaNa, janavarI-mArca-90 pR0-34 58. syAdvAda aura saptabhaMgI- eka ciMtana 'zramaNa' janavarI-mArca- 90 pR0-37 59. zramaNa,janavarI-mArca-90 pR0-37 60. lokatattvanirNaya-38 61. zramaNa, janavarI-mArca-90 pR0-37-38 62. ahiMsA-saMdeza, sitambara-akTUbara-navambara-78 63. zramaNa, janavarI-mArca-1990 pR0 37-38 64. zrI amara bhAratI - janavarI-85 pR0 34 65. jaina darzana svarUpa aura vizleSaNa, devendra muni zAstrI, pR0 252 66. vahI pR0- 252

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samanvaya, zAnti aura samatya yoga kA AdhAra anekAntavAda DaoN0 prItama siMghavI yaha vizva aneka tattvoM kI samanviti hai| vedAnta darzana ne advaita kI sthApanA kI parantu dvaita ke binA vizva kI vyAkhyA nahIM kI jA sakI to use mAyA kI parikalpanA karanI pdd'ii| usane brahma ko sAmane rakhakara vizva ke mUlasrota kI aura mAyA ko sAmane rakhakara usake vistAra kI vyAkhyA kI / sAMkhya-darzana ne dvaita ke AdhAra para vizva kI vyAkhyA kii| usake anusAra puruSa cetana aura prakRti acetana hai, donoM vAstavika tattva haiN| isa prakAra vizva kI vyAkhyA ke do mukhya koNa haiM-advaita aura dvait| jo dArzanika vizva ke mUla srota kI khoja meM cale, ve calate-calate cetana tattva taka paha~ce aura unhoMne cetana tattva ko vizva ke mUlasrota ke rUpa meM pratiSThita kiyaa| jina dArzanikoM ko vizva ke mUla srota kI khoja vAstavika nahIM lagI, unhoMne usameM hone vAle parivartanoM kI khoja kI aura unhoMne cetana tathA acetana ke svataMtra sattA kI sthApanA kii| pratyeka darzana apanI-apanI dhArA meM calatA rahA aura tarka ke avirala pravAha se use vikasita karatA rhaa| isakA pariNAma yaha huA ki dArzanika jagat meM vAda-vivAda aura pArasparika virodha mukhara ho utthe| hameM yaha socanA cAhie ki sabhI vAda eka dUsare ke virodhI haiM, isakA kAraNa kyA hai? vicAra karane para mAlUma par3atA hai ki isa virodha ke mUla meM mithyA Agraha hai| yahI Agraha ekAnta Agraha kahA jAtA hai| dArzanika dRSTi saMkucita na hokara vizAla honI caahie| jitane bhI dharma vastu meM pratibhAsita hote hoM, una sabakA samAveza usa dRSTi meM honA caahie| yaha ThIka hai ki hamArA dRSTikoNa kisI samaya kisI eka dharma para vizeSa bala detA hai, kisI samaya kisI dUsare dharma pr| itanA hote hue bhI yaha nahIM kahA jA sakatA ki vastu meM amuka dharma hai aura amuka dharma nhiiN| vastu kA pUrNa vizleSaNa karane para pratIta hogA ki vAstava meM hama jina dharmoM kA niSedha karanA cAhate haiM, ve saba dharma vastu meM vidyamAna haiN| isI dRSTi ko sAmane rakhate hue vastu anantadharmAtmaka kahI jAtI hai| vastu, svabhAva se

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Multi-dimensional Application of Anekantavada hI aisI hai ki usakA aneka dRSTiyoM se vicAra kiyA jA sakatA hai aura aneka dRSTiyoM se vicAra karane para hI vastu ke yathArtha jJAna yA pUrNajJAna kI ora agrasara huA jA sakatA hai / isa dRSTi kA nAma hI anekAntavAda hai| 310 TAlsaTAya ne kahIM kahA hai ki jaba maiM javAna thA to maiM socatA thA ki kaMsisTeMTa vicAraka hI asalI vicAraka hai, jo bilkula susaMgata bAta kahatA hai| eka cIja kahatA hai to usake virodha meM kabhI dUsarI bAta nahIM khtaa| lekina jaba maiM bUr3hA ho gayA hU~ to maiM jAnatA hU~ ki jo susaMgata hai, usane vicAra hI nahIM kiyaa| kyoMki jindagI aneka virodhAbhAsoM (Contradictions) se bharI hai| jo vicAra karegA, usake vicAra meM bhI (Contradictions) A jAeMge- A hI jaaeNge| vaha aisA satya nahIM kaha sakatA, jo ekAMkI, pUrNa aura dAvedAra ho| usake pratyeka satya kI ghoSaNA meM bhI jhijhaka hogI, lekina jhijhaka usake ajJAna kI sUcaka bana jAegI, jabaki jhijhaka usake jJAna kI sUcaka hai| kyoMki ajJAnI jitanI tIvratA se dAvA karatA hai, utanA jJAnI ke lie karanA bahuta muzkila hai / mahAvIra ke anekAnta kA yahI artha hai ki koI dRSTi pUrI nahIM hai, koI dRSTi virodhI nahIM hai, saba dRSTiyA~ sahayogI haiM aura saba dRSTiyAM kisI bar3e satya meM samAhita ho jAtI haiM aura jo bar3e satya ko jAnatA hai, jo virATa satya ko jAnatA hai- na vaha kisI ke pakSa meM hogA, na vaha kisI ke vipakSa meM hogA / aisA vyakti hI niSpakSa ho sakatA hai| sirpha anekAnta kI jisakI dRSTi ho, vahI niSpakSa ho sakatA hai - samatva prApta kara sakatA hai| kisI paramparAgata mAnyatA ke sammukha natamastaka na hokara svataMtra dRSTi se vastu ko dekhane kI tathA usake sambandha meM anyAnya matavAdoM ke marma ko niSpakSa bhAva se samajhane aura unheM ucita mAnyatA pradAna karane kI pravRtti hI anekAnta kI janmasthalI hai / vibhinna darzanoM se dRSTi satyoM meM eka rUpatA lAne, unameM samanvaya evaM sAmaMjasya sthApita karane tathA durAgraha evaM abhiniviSTa vRtti ko chor3akara nirmala aura taTastha bhAva se satya kI khoja karane ke prayatna hI anekAnta ke udbhava ke hetu haiM / yahA~ AcArya haribhadra kA zloka dhyAna dene yogya hai I "AgrahIvata ninISati yuktiM tatra yatra tasya matirniviSTA / niSpakSapAtasya tu yuktiryatra tatratasya matireti nivezam // 1 1 anAgrahI evaM samabhAva vAlA vyakti nitAnta niSpakSa dRSTi ko dekhane kA prayatna karatA hai| vaha vastu ke katipaya aMzoM ko hI dekhakara apane ko kRtakRtya nahIM

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 311 mAnatA, kintu vaha vastu ke samagra svarUpa kA Akalana karane kA prayAsa karatA hai| usakI dRSTi vastu ke kisI AMzika saundarya se cakita ho pathabhraSTa nahIM hotI, kintu usake sampUrNa svarUpa ko dekhane ke lie Akula rahatI hai / isa vRtti kA pratiphala hI anekAnta kA udbhava hai| anekAnta kA artha aba 'anekAnta' zabda para vicAra kreN| 'anekAnta' zabda do zabdoM se milakara banA hai, "aneka" aura "ant'| anta zabda kI vyutpatti ratnAkarAvatArikA meM isa prakAra kI gaI hai - amyate3 gamyate- nizcIyate iti antaH dharma / na ekaH anekaH anekazcAso anatazca iti anekaantH|| 'vastu meM aneka dharmoM ke samUha ko mAnanA anekAnta hai'| anekAnta ko syAdvAda bhI kahA jAtA hai| "syAt' anekAnta dyotaka avyaya hai| vAstava meM anekAnta kyA hai? jo vastu tatsvarUpa hai vahI 'atat' svarUpa bhI hai| jo vastu eka hai vahI aneka bhI hai,jo sat hai vahI asat bhI hai tathA jo vastu nitya hai vahI anitya bhI hai| isa prakAra eka hI vastu ke vastutva ke kAraNabhUta paraspara virodhI dharmayugaloM kA prakAzana anekAnta hai, aura bhI dekhie - "sadsannityAnityAdi sarvathekAnta pratikSepalakSaNo'nekAntaH / aSTazatI, kArikA 103 vastu sarvathA sat hI hai athavA asat hI hai, nitya hI hai, athavA anitya hI hai, isa prakAra sarvathA ekAnta ke nirAkaraNa karane kA nAma anekAnta hai| ata: anekAnta meM paraspara virodhI pratIta hone vAle do yA do se adhika dharma rahate haiN| anekAntavAda aura syAdvAda ____ anekAntavAda nAmaka sikke kA dUsarA pahalU syAdvAda hai| nitya aura anitya Adi aneka dharmoM se yukta vastu ke abhyupagama ko syAdvAda kahate haiN| isa prakAra syAdvAda aura anekAntavAda donoM paryAyavAdI zabda hue| "syAta' vidhiparaka avyaya hai| eka vAkya meM jaba vastu ke aneka dharmoM kA kathana nahIM kiyA jA sakatA, taba usake nirvacana vyavahAra ko abAdhita karane ke lie "syAt' pada kI yojanA sahAyaka siddha hotI hai jaise- yaha maNi hai, prakAzamAna hai, zuklavarNa, bahumUlya hai, aadi| maNigata, ina svadharmoM ko bhI yugapat (eka sAtha) kahanA zakya nhiiN| "syAt' jisakA artha kathaMcit (kisI eka apekSA- dRSTikoNa se)

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312 Multi-dimensional Application of Anekantavada hotA hai, ina aneka dharmoM kI abhivyakti meM sAhAyyakArI hotA hai| syAt yaha prakAzamAn hai, syAt yaha bahumUlya hai| padArtha ke sAtha isa syAt pada ke sAta bhaMga haiN| ina bhaMgoM ko "saptabhaMga' kahate haiN| syAdasti, syAnAsti, syAdavaktavyam ityAdi ApekSika bhaMgoM dvArA padArtha sthita anekAnta ko sphuTa karanA saptabhaMga kA viSaya hai / isa anekAnta darzana se manuSya meM sadvicAra kA AvirbhAva hotA hai aura pUrvAgraha athavA ekAnta haThavAda kA anta ho jAtA hai / anekAnta dRSTimAn yaha vicAratA hai ki padArtha meM eka mAtra vahI guNa dharma nahIM hai, jise maiM jAnatA hU~, apitu dUsarA vyakti usameM jisa apara guNa kI sthiti batA rahA hai, vaha bhI usameM hai| yaha vicAroM kI prAMjalatA, darzana kI vyApakatA tathA sahiSNutA ko prasArita kara samanvaya mArga ko prazasta karatA hai| jainadharma ne anekAnta dRSTi se vizva ko dekhA aura syAdvAda kI bhASA meM usakI vyAkhyA kI, isalie vaha na advaitavAdI banA aura na dvaitavAdI / usakI dhArA svataMtra rahI, phira bhI usane donoM koNoM kA sparza kiyaa| anekAnta dRSTi ananta nayoM kI samaSTi hai| usake anusAra koI bhI eka naya pUrNa satya nahIM hai, aura koI bhI naya asatya nahIM hai| ve sApekSa hokara satya hote haiM aura nirapekSa hokara asatya ho jAte haiN| hama saMgrahanaya kI dRSTi se dekhate haiM taba sampUrNa vizva astitva ke mahAskaMdha meM avasthita hokara eka ho jAtA hai| eka naya kI sImA meM dvaita nahIM hotA, cetana aura acetana kA bheda bhI nahIM hotaa| dravya aura guNa tathA zAzvat aura parivartana kA bheda nahIM hotA / sarvatra advaita hI advait| yaha vizva ko dekhane kA eka naya hai| hama vyavahAranaya se dekhate haiM taba vizva aneka khaNDoM meM dikhAI detA hai| isa naya kI sImA meM cetana bhI hai, acetana bhI hai| dravya bhI hai aura guNa bhI hai| zAzvata bhI hai aura parivartanazIla bhI hai| satya kI vyAkhyA kisI ema naya se nahIM ho sktii| vaha ananta dharmA hai| usakI vyAkhyA ananta nayoM se hI ho sakatI hai| hama kucha nayoM ko hI jAna pAte haiM, phalata: satya ke kucha dharmoM kI hI vyAkhyA kara pAte haiN| koI bhI zAstra sampUrNa satya kI vyAkhyA nahIM kara pAtA aura koI bhI vyakti zAstrIya AdhAra para sampUrNa satya ko sAkSAt nahIM jAna paataa| yaha darzanoM kA antara aura matavAdoM kA bheda hamAre jJAna aura pratipAdana zakti kI apUrNatA ke kAraNa hI cala rahA hai| yaha bheda satya ko vibhakta kie hae hai- jitane darzana utane hI satya ke rUpa bana gae haiN| jaina darzana kA adhyayana hameM satya kI dizA meM Age le jAtA hai aura darzana ke AkAza meM chAe hue kahAse meM dekhane kI kSamatA detA hai / dravya ke ananta dharma haiM / koI darzana kisI eka dharma ko mukhya mAnakara usakA pratipAdana karatA hai to dUsarA darzana kisI dUsare dharma ko mukhya mAnakara usakA pratipAdana karatA hai| donoM kI pRSThabhUmi meM eka hI dravya hai, kintu

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 313 ekAMgI pratipAdana ke kAraNa ve virodhI se pratIta hone lagate haiN| unameM pratIta hone vAle virodha kA zamana anekAnta dRSTi se hI kiyA jA sakatA hai| ata: mahAvIra kI satya prakAzana kI zailI kA hI dUsarA nAma "anekAntavAda" hai| usake mUla meM do tattva haiM- pUrNatA aura ythaarthtaa| jo pUrNa hai aura pUrNa hokara bhI yathArtha rUpa se pratIta hotA hai, vahI satya kahalAtA hai| anekAnta kA udbhava __ anekAnta ke udbhava ke do AdhAra haiM, itihAsa aura prmpraa| paramparA kI dRSTi se isa yuga meM anekAnta ke udbhAvaka prathama tIrthakara RSabhadeva haiN| sarvaprathama yaha upadeza RSabhadeva ne diyaa|6 ata: anekAnta kA udbhava isa yuga ke prArambhakAla meM huaa| aitihAsika dRSTi se anekAnta kA udbhava teIsaveM tIrthaMkara pArzvanAtha ke dvArA huaa| unake 250 varSa ke bAda mahAvIra anekAnta ke pravartaka hue| isa yuga ke aMtima tIrthaMkara mahAvIra haiN| mahAvIra kA bhI prathama upadeza tripadI rUpa meM hI huA hai uppannei vA, vigamei vA dhuvei vA / / kisI paramparAgata mAnyatA ke sammukha natamastaka na hokara svataMtra dRSTi se vastu ko dekhane kI tathA usake saMbaMdha meM anyAnya matavAdoM ke marma ko niSpakSa bhAva se samajhane aura unheM ucita mAnyatA pradAna karane kI pravRtti hI anekAnta kI janmasthalI hai| vibhinna darzanoM se dRSTa satyoM meM ekarUpatA lAne, unameM samanvaya evaM sAmaJjasya sthApita karane tathA durAgraha evaM abhiniviSTa vRtti ko chor3akara nirmala aura taTastha bhAva se satya kI khoja karane ke prayatna hI anekAnta ke udbhava ke hetu haiN| anekAnsa udbhava kartAoM ne acchI taraha anubhava kiyA thA ki jIvana-tattva apane meM pUrNa hote hue bhI vaha kaI aMzoM kI akhaNDa samadRSTi hai jisakI samucita vyAkhyA anekAntavAda hI kara sakatA hai / ___AinsTIna kA sApekSavAda, bhagavAn buddha kA vibhajyavAda isI bhUmikA para khar3A hai / anekAntavAda ina donoM kA vyApaka yA vikasita rUpa hai / isa bhUmikA para hI Age calakara dArzanikoM meM saguNa aura nirguNa ke vAda-vivAda evaM jJAna aura bhakti ke jhagar3e ko sulajhAyA hai| AcAra meM ahiMsA aura vicAra meM anekAnta kI pratiSThA kara mahAvIra ne apanI dRSTi ko vyApakatA pradAna kii| anekAnta kI maryAdA

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314 Multi-dimensional Application of Anekantavada anekAnta aura syAdvAda kA prayoga karate samaya yaha jAgarUkatA rakhanA bahuta Avazyaka hai ki hama jina paraspara virodhI dharmoM kI sattA vastu meM pratipAdita karate haiM, unakI sattA vastu meM saMbhAvita hai bhI yA nhiiN| anyathA kahIM hama aisA na kahane lageM ki kathaMcit jIva cetana hai kathaMcit acetana bhI / acetanatva kI jIva meM saMbhAvanA nahIM hai / ata: yahAM anekAnta batAte samaya asti aura nAsti ke rUpa meM ghaTAnA cAhie- jaise jIvana cetana hI hai, acetana nahIM / vastutaH cetanatva aura acetanatva to paraspara virodhI dharma haiM aura nityatvaanityatva paraspara virodhI nahIM, virodhI-se pratIta hone vAle dharma haiN| ve paraspara virodhI pratIta hote haiM, parantu haiM nhiiN| unakI sattA dravya meM eka sAtha pAI jAtI hai| anekAnta paraspara virodhI se pratIta hone vAle dharmoM kA prakAzana karatA hai| anekAnta kI khoja kA uddezya aura usake prakAzana kI zarte vastu kA pUrNa rUpa meM trikAlAbAdhita-yathArtha darzana honA kaThina hai, kisI ko vaha ho bhI jAya tathApi usakA usI rUpa meM zabdoM ke dvArA ThIka-ThIka kathana karanA usa satyadraSTA aura satyavAdI ke lie bhI bar3A kaThina hai / kabhI usa kaThina kAma ko kisI aMza meM karanevAle nikala bhI AeM to bhI deza, kAla paristhiti, bhASA aura zailI Adi ke anivArya bheda ke kAraNa una sabake kathana meM kucha na kucha virodha yA bheda kA dikhAI denA anivArya hai| yaha to huI una pUrNadarzI aura satyavAdI ine-gine manuSyoM kI bAta, jinheM hama sirpha kalpanA yA anumAna se samajha yA mAna sakate haiN| hamArA anubhava to sAdhAraNa manuSyoM taka parimita hai aura vaha kahatA hai ki sAdhAraNa manuSyoM meM bhI bahuta se yathArthavAdI hokara bhI apUrNadarzI hote haiN| aisI sthiti meM yathArthavAditA hone para bhI apUrNa darzana ke kAraNa aura use prakAzita karane kI apUrNa sAmagrI ke kAraNa satyapriya manuSyoM kI bhI samajha meM kabhI-kabhI bheda A jAtA hai aura saMskAra bheda unameM aura bhI pArasparika Takkara paidA kara detA hai| isa taraha pUrNadarzI aura apUrNadarzI sabhI satyavAdiyoM ke dvArA anta meM bheda aura virodha kI sAmagrI Apa hI Apa prastuta ho jAtI hai yA dUsare zabdoM meM dUsare loga unase aisI sAmagrI paidA kara lete haiN| aisI vastu sthiti dekhakara bhagavAna mahAvIra ne usa milI huI anekAntadRSTi kI cAbhI se vaiyaktika aura sAmaSTika jIvana kI vyAvahArika aura pAramArthika samasyAoM ke tAle khola diye aura samAdhAna prApta kiyaa| taba unhoMne jIvanopayogI vicAra aura AcAra kA nirmANa karate samaya usa anekAnta dRSTi ko nimnalikhita mukhya zartoM para prakAzita kiyA aura unakA anuzaraNa kara unhIM zartoM para upadeza diyaa| ve zarte isa

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 315 prakAra haiM - 1. rAga aura dveSajanya saMskAroM ke vazIbhUta na honA arthAt tejasvI mAdhyastha bhAva rkhnaa| 2. jaba taka mAdhyastha bhAva kA pUrNa vikAsa na ho taba taka usa lakSya kI ora dhyAna rakhakara kevala satya kI jijJAsA rakhanA / kaise bhI virodhI bhAsamAna pakSa se na ghabarAnA aura apane pakSa kI taraha usa pakSa para bhI AdarapUrvaka vicAra karanA tathA apane pakSa para bhI virodhI pakSa kI taraha tIvra samAlocaka dRSTi rkhnaa| 4. apane tathA dUsaroM ke anubhavoM meM se jo-jo aMza ThIka jaMce-cAhe ve virodhI hI pratIta kyoM na hoM- una sabako viveka-prajJA se samanvaya karane kI udAratA kA abhyAsa karanA aura anubhava bar3hane para pUrva ke samanvaya meM jahA~ galatI mAlUma ho vahAM mithyAbhimAna chor3a kara sudhAra karanA aura isI krama se Age bddh'naa| anekAntavAda : samanvaya, zAnti evaM samagrabhAva kA sUcaka ___anekAntavAda bhAratIya darzanoM kI eka saMyojaka kar3I aura jaina darzana kA hRdaya hai / isake bIja Aja se sahasroM varSa pUrva saMbhAvita jaina AgamoM meM utpAda, vyaya, dhrauvya, syAdasti, syAnAsti, dravya, guNa, paryAya, saptanaya Adi vividha rUpoM meM bikhare par3e haiM / siddhasena, samantabhadra Adi jaina dArzanikoM ne saptabhaMgI Adi ke rUpa meM tArkika paddhati se anekAntavAda ko eka vyasthita rUpa diyaa| tadantara aneka AcAryoM ne isa para agAdha vAGmaya racA jo Aja bhI usake gaurava kA paricaya detA saMsAra ke jitane bhI vidvAn isa tarka paddhati ke paricaya meM Ate haiM, ve sabhI isa para mugdha ho jAte haiN| DaoN0 harmana jekobI, DaoN0 sTInakono, DaoN0 TesITorI, DaoN0 pArolDa, jArja barnADa zA, jaise coTI ke pAzcAtya vidvAnoM ne isa siddhAnta kI mukta kaNTha se prazaMsA kI hai| bhagavAn mahAvIra kA yuga-darzana-praNayana kA yuga thaa| usa samaya AtmA, paraloka, svarga, mokSa, hai yA nahIM,-AtmA nitya hai, anitya hai, eka hai, aneka hai, Adi praznoM kI gUMja thii| bhagavAna mahAvIra ne apanI anekAntamayI aura ahiMsAmayI dRSTi se apane yuga ke vibhinna vAdoM kA samanvaya karane kA saphala prayatna kiyA thaa| bhagavAna mahAvIra ne kahA svasvarUpa se AtmA hai, parasvarUpa se AtmA nahIM hai| dravya

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316 Multi-dimensional Application of Anekantavada dRSTi se AtmA nitya hai, aura paryAya-dRSTi se AtmA anitya hai| dravya-dRSTi se AtmA akartA hai aura paryAya dRSTi se AtmA kartA bhI hai| vastuta: vastu-svarUpa ke pratipAdana kI yaha udAra dRSTi hI anekAntavAda hai| anekAntavAda kA jaba hama bhASA ke mAdhyama se kathana karate haiM taba use syAdvAda aura saptabhaMgI kahA jAtA hai| anekAntavAda kA AdhAra hai- saptanaya aura saptabhaMgI kA AdhAra hai saptabhaMga evaM sptviklp| bhagavAn mahAvIra kI yaha ahiMsA mUlaka anekAnta dRSTi aura ahiMsAmUlaka saptabhaMgI jaina darzana kI AdhAra-zilA hai| bhagavAna mahAvIra ke pazcAt vibhinna yugoM meM hone vAle jaina AcAryoM ne samaya-samaya para anekAntavAda aura syAdvAda kI yugAnukUla vyAkhyA karake use pallavita aura puSpita kiyA hai| isa kSetra meM sabase adhika aura sabase pahale anekAntavAda aura syAdvAda ko vizada rUpa dene kA prayatna AcArya siddhasena divAkara tathA AcArya samantabhadra ne kiyA thaa| ukta donoM AcAryoM ne apane-apane yuga meM upasthita hone vAle samagra dArzanika praznoM kA samAdhAna karane kA prayatna kiyA / AcArya siddhasena ne apane "sanmatitarka" nAmaka graMtha meM sapta nayoM kA vaijJAnika vizleSaNa kiyA hai| jabaki AcArya samantabhadra ne apane "AptamImAMsA' graMtha meM saptabhaMgI kA sUkSma vizleSaNa aura vivecana kiyA hai| madhya yuga meM isI kArya ko AcArya haribhadra aura AcArya akalaMka deva ne Age bddh'aayaa| navyanyAya yuga meM vAcaka yazovijaya jI ne anekAntavAda aura syAdvAda para navya nyAya zailI meM tarka graMtha likhakara donoM siddhAntoM ko ajeya banAne kA saphala prayatna kiyA hai| bhagavAn mahAvIra se prApta mUla dRSTi ko uttarakAla ke AcAryoM ne apane yuga kI samasyAoM kA samAdhAna karate hue vikasita kiyA hai| koI bhI padArtha syAdvAda kI maryAdA kA ullaMghana nahIM kara sakatA - __"AdIpamAvyomasamasvabhAvaM syAdvAda mudrAnatibhedi vastu / / anekAntavAda kA AdhAra na liyA jAe to vyAvahArika aura dArzanika donoM dRSTiyoM se kAphI ulajhaneM khar3I ho jAtI haiN| udAharaNa ke rUpa meM dekheM ___cAra parvatArohI himAlaya kI evaresTa coTI para phuNce| cAroM vyakti cAra sthAnoM meM khar3e the / vahAM se unhoMne himAlaya parvata ke citra liye / cAseM apane-apane citra lekara logoM se mile / unhoMne sabako citra dikhAe aura kahA-himAlaya aisA hai| cAroM citroM meM asamAnatA thI / pratyeka parvatArohI apane citra ko sahI batA rahA thA darzaka ulajhana meM par3a gae / Akhira eka vyakti ne sabakI ulajhana samApta karate hue batAyA - ye cyaroM citra himAlaya ke haiN| cUMki ye bhinna-bhinna sthAnoM se lie gae haiM - isalie inameM bhinnatA svAbhAvika hai / amuka sthAna para khar3e hone se jo dRzya dikhAI detA hai, vaha dUsare sthAna se dRSTigocara nahIM ho sktaa| dRSTikoNa kI bhinnatA se tathyoM

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda meM bhinnatA A jAtI hai| Apa cAroM vyakti sahI haiN| cAroM ke citra himAlaya ke citra haiM para inake sAtha sthAna vizeSa kI vivakSA jor3anI hogii| uparyukta udAharaNa syAdvAda kA bodha karAne meM sahAyaka hai| eka vastu ko hama bhinna-bhinna dRSTiyoM se dekheMge to usake svarUpa meM antara ko samajhane ke lie una-una dRSTiyoM ko samajhanA Avazyaka hai aura yahI syAdvAda hai| jaina darzana meM isakA sthAna bahuta mahattvapUrNa hai| syAdvAda ke anusAra jo eka padArtha ko sarvathA jAnatA hai vaha sabhI padArthoM ko sarvathA jAnatA hai| jo sarva padArthoM ko sarvathA jAnatA hai vaha eka padArtha ko bhI sarvathA jAnatA hai - "eko bhAvaH sarvathA yena dRSTaH sarve bhAvAH sarve bhAvAH sarvathA yena dRSTAH eko bhAvaH 317 sarvathA tena dRSTAH / sarvathA tena dRSTaH || " arthAt sabhI padArthoM ko unake sabhI rUpAntaroM sahita jAnane vAlA sarvajJa hI eka padArtha ko pUrNa rUpa se jAna sakatA hai| sAmAnya vyakti eka bhI padArtha ko pUrA nahIM jAna sktaa| aisI avasthA meM amuka vyakti ne amuka bAta mithyA kahI, aisA kahane kA hameM koI adhikAra nahIM hai| anekAntavAda kI isa viziSTatA ko hRdayaMgama karake hI jaina- dArzanikoM ne use apane vicAra kA mUlAdhAra banAyA hai| vastutaH vaha samasta dArzanikoM kA jIvana hai, prANa hai| jainAcAryoM ne apanI samanvayAtmaka udAra bhAvanA kA paricaya dete hue kahA haiM ekAnta vastugata dharma nahIM, kintu buddhigata kalpanA hai| jaba buddhi zuddha hotI hai to ekAnta kA nAmonizAna nahIM rahatA / dArzanikoM kI bhI samasta dRSTiyAM anekAnta dRSTi meM usI prakAra vilIna ho jAtI haiM jaise vibhinna dizAoM se Ane vAlI saritAeM sAgara meM ekAkAra ho jAtI haiN| upAdhyAya yazovijayajI ke anusAra "saccA anekAntavAdI kisI bhI darzana se dveSa nahIM kara sktaa| vaha ekanayAtmaka darzanoM ko isa prakAra vAtsalya kI dRSTi se dekhatA hai jaise koI pitA apane putroM kA dekhatA hai / anekAntavAdI na kisI ko nyUna aura na kisI ko adhika samajhatA hai - usakA sabake prati samabhAva hotA hai| vAstava meM saccA zAstrajJa kahalAne kA adhikArI vahI hai jo anekAntavAda kA avalambana lekara samasta darzanoM para samabhAva rakhatA ho / madhyasthabhAva rahane para zAstra ke eka pada kA jJAna bhI saphala hai, anyathA koTi-koTi zAstroM ko par3ha lene para bhI koI lAbha nahIM hotA / 9 haribhadrasUri ne likhA hai - " AgrahazIla vyakti yuktiyoM ko usI jagaha

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318 Multi-dimensional Application of Anekantavada khIMcatAna karake le jAnA cAhatA hai jahAM pahale se usakI buddhi jamI huI hai, magara pakSapAta se rahita madhyastha puruSa apanI buddhi kA niveza vahIM karatA hai jahAM yuktiyAM use le jAtI haiN|" anekAntavAda darzana yahI sikhAtA hai ki yukti-siddha vastu svarUpa ko hI zuddha buddhi se svIkAra karanA cAhie / buddhi kA yahI vAstavika phala hai| jo ekAnta ke prati AgrahazIla hai aura dUsare satyAMza ko svIkAra karane ke lie tatpara nahIM hai vaha tattvarUpI navanIta nahIM pA sktaa'| jaina darzana kyoMki anekAntadarzana hai aura anekAntadarzana meM pratyeka vastu ko anantadharmAtmaka mAnA gayA hai| usa ananta dharmAtmaka vastu kA yathArthabodha pramANa aura naya se hI kiyA jA sakatA hai| pramANa kA artha hai jisake dvArA padArtha kA samyak parijJAna ho| jaina darzana ke anusAra pramANa kA lakSaNa hai "sva-para-vyavasAyi jJAnam pramANam "arthAt sva aura para kA nizcaya karane vAlA jJAna hI pramANa hai| jaina darzana usI jJAna ko pramANa mAnatA hai jo apane Apako bhI jAne aura apane se bhinna para padArthoM ko bhI jAne aura vaha bhI nizcayAtmaka evaM yathArtha rUpa meN| pramANa vAkya sakalAdeza hai, kyoMki usase samagra dharmAtmaka vastu kA pradhAna rUpa se bodha hotA hai| anekAntavAda kA AdhAra saptanaya hai| pramANa se gRhIta anantadharmAtmaka vastu ke kisI bhI eka dharma kA mukhya rUpa se jJAna honA naya hai| kisI eka hI vasta ke viSaya meM bhinna-bhinna manuSyoM ke bhinna-bhinna dRSTikoNa hI naya haiN| paraspara viruddha dikhane vAle vicAroM ke mUla kAraNoM kA zodha karate hue una sabakA samanvaya karane vAlA vAda nayavAda hai naya vikalAdeza hai, kyoMki usase vastu ke eka dharma kA hI bodha hotA hai| yaha vibhinna ekAMkI dRSTiyoM meM sundara evaM sAdhAra samanvaya sthApita karatA hai| AcArya dhruva ne ThIka hI kahA hai ki syAdvAda eka vAda nahIM apitu dRSTi hai| sarvavAdoM ko dekhane ke lie yaha aMjana hai athavA yoM kahie ki cazmA hai / unhoMne yaha bhI kahA hai ki syAdvAda eka prakAra kI bauddhika ahiMsA hai| syAdvAda siddhAnta kI camatkArika zakti aura vyApaka prabhAva ko hRdayaMgama karake DaoN0 harmana jaikobI ne kahA thA- "syAdvAda se saba satya vicAroM kA dvArA khula jAtA hai|" zrI siddhasena divAkara ne bhI kahA hai - jeNa viNA logassa vi vavahAro savvahA na nivvaDaI / tasya bhuvaNekka guruNo Namo aNegaMtavAyassa10 / / jisake binA loka vyavahAra bhI sarvathA nahIM calatA, usa bhuvana ke zreSTha guru anekAntavAda ko namaskAra hai|"

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda kAntavAda 319 jaina darzana yuktipUrNa tathyoM ko grahaNa karane kA sadaiva sandeza prastuta karatA hai| usakA vyakti vizeSa meM koI Agraha nahIM balki vaha to siddhAnta kI udAtta pravRtti para bala detA hai| AcArya haribhadra kA kathana isI tathya kI puSTi karatA hai "pakSapAto na me vIre, na dveSaH kapilAdiSu / / yuktimad vacanaM yasya, tasya kAryaH parigraha: 11 / " bhagavAna mahAvIra ke prati na to merA vizeSa anurAga hai, aura na hI sAMkhya darzana ke pravartaka kapila Adi se koI dveSa hI hai| jisakA kathana yuktipUrNa ho use svIkAra karanA caahie| pAzcAtya darzana meM syAdvAda pAzcAtya dezoM meM darzana (Philosophy) buddhi kA camatkAra rahA hai| vahAM loga jJAna ko mAtra jJAna ke lie hI apane jIvana kA lakSya samajhate haiN| pAzcAtya vicArakoM ke anusAra dArzanika vaha hai jo jIva, jagat, paramAtmA, paraloka Adi tattvoM kA nirapekSa vidyAnurAgI ho| pAzcAtya jagat kA Adi dArzanika pleTo kahatA hai - "saMsAra ke samasta padArtha dvandvAtmaka haiM, ata: jIvana ke pazcAt mRtyu aura mRtyu ke pazcAt jIvana anivArya hai|'' isI prakAra sukarAta, arastU Adi pramukha dArzanikoM kI niSThA bhI punarjanma ke siddhAnta meM rahI hai| dvandvAtmaka bhautikavAda ke anusAra jagat ke parivartana kI vyAkhyA jagat se karanA vaijJAnika bhautikavAda kA dhyeya hai| vaha parivartana jina avasthAoM se hokara gujaratA hai, ve sIr3hiyAM vaijJAnika bhautikavAda kI tripuTI haiM - 1. virodhI samAgama 2. guNAtmaka parivartana, evaM 3. pratiSedha kA pratiSedha vastu ke udara meM virodhI pravRttiyAM jamA hotI haiN| isameM parivartana ke lie sabase Avazyaka vastu gati paidA karanA hai, phira vAda va prativAda ke saMgharSa se saMvAda rUpa meM nayA guNa paidA hotA hai, yaha guNAtmaka parivartana hai| pahale jo vAda thA usako bhI usakI pUrNagAmI kar3I se milAne para vaha kisI kA pratiSedha karanevAlA saMvAda thA, aba guNAtmaka parivartana se jaba usakA pratiSedha huA to yaha pratiSedha kA pratiSedha huA kucha loga mAnate haiM ki dvandvAtmaka bhautikavAda kI dena saMsAra ko hIgala ne dI aura mArksa ne ise suvyavasthita rUpa diyaa| kucha bhI ho dvandvAtmaka bhautikavAda kA

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320 Multi-dimensional Application of Anekantavada saMbaMdha Aja mArksa ke sAtha jur3A huA hai aura vaha usI kA mAnA jAtA hai| mArksa ne apane isa vAda ko AtmA evaM aNu taka hI sImita nahIM rakhA, kintu use rAjanaitika, sAmAjika, sAMskRtika va Arthika Adi jIvana ke sabhI pramukha pahaluoM para ksaa| Aie dekheM- 'jar3a ke Antarika saMgharSa ke pariNAmasvarUpa hone vAle guNAtmaka parivartana se cetanA kA udaya hotA hai', mArksavAda kA yaha nirbhIka kathana tarka va yathArthatA kI kasauTI para kahAM taka kharA utaratA hai| virodhI samAgama- (Unity of Opposition) do virodhI padArthoM kA milana hI virodhI samAgama nahIM kintu mArksa ke kathanAnusAra eka hI padArtha meM do virAdhI guNoM (svabhAvoM) kI antarvyApakatA virodhI samAgama hai| ve do virodha eka hI samaya taka vastu meM abhinna hokara rahate haiM / isa virodhI samAgamatA ko mArksavAdI apane darzana kI apUrva dena mAnate haiN| vibhinna tArkikoM ke dvArA yaha tarka uThAne para ki eka vastu meM do virodhI svabhAva nahIM Thaharate, ve bahuta se vyAvahArika udAharaNoM dvArA apane abhimata tattva kA samarthana karate haiN| ve hIgala ke tarkazAstra se kucha udAharaNa lete haiM, jaise - "jo karjadAra ke lie RNa (dena) hai vahI mahAjana ke lie dhana (pAvanA) hai| hamAre lie jo pUrva kA rAstA hai, dUsare ke lie vahI pazcima kA rAstA hai|'' pleTo kI nimna yukti ko ve apane samarthana meM prastuta karate haiM - "hamArI kursI kA kATha kar3A hai, kar3A na hotA to hamAre bojha ko kaise saMbhAlatA? aura kATha narama hai, yadi narama na hotA to kulhAr3A use kaise kATa sakatA thA? isalie kATha kar3A aura narama donoM hai|" mArksa kA virodhI samAgama kisI bhI dArzanika ko syAdvAda kI yAda dilAe binA na rhegaa| anya darzana cAhe ekamata na hoM, para jaina darzana isakA samarthana avazya karatA hai ki eka hI vastu meM apekSA bheda se vibhinna virodhI svabhAvoM kI sthiti hai| jaina darzana kA syAdvAda kahatA hai ki vastu meM svadravya, kSetra, kAla, bhAva kI apekSA se jina dharmoM kA astitva hai, una dharmoM kA paradravya, kSetra, kAla, aura bhAva kI apekSA se astitva nahIM hai| isI Azaya ko kramaza: 'syAdasti' aura 'syAnnAsti' bhaMgoM dvArA darzAyA gayA hai| jaina darzana nitya, anitya, eka-aneka, vAcca, avAcya Adi darzanajagat ke gambhIratama praznoM ko syAdvAda ke dvArA hI hala karatA hai| mArksavAdiyoM kI virodhI samAgamatA ke udAharaNa aise lagate haiM, jaise bar3I khoja se pAe gaye haiN| syAdvAdiyoM kI vivecanA meM aneka prakAra ke udAharaNoM kI bharamAra hai| vahAM aisI koI vastu hai hI nahIM jo virodhI dharmoM kI sahasthiti kA udAharaNa na banatI ho| eka rekhA choTI kI apekSA bar3I va apane se bar3I kI apekSA choTI hai| eka

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 321 vyakti beTA bhI hai aura bApa bhI / apane beTe kI apekSA se vaha bApa hai aura apane bApa kI apekSA se vaha beTA hai / virodhI samAgama kI bAta bhAratIyoM ke lie koI naI nahIM aura na vaha mArksa kI hI koI sUjha hai| Aja se sahastroM varSa pUrva bhAratIya dArzanika apanI tIvra manISA se isa viSaya kA manthana karate rahe haiN| guNAtmaka parivartana dvandvAtmaka bhautikavAdiyoM kI sabase bar3I bhUla yaha huI ki guNAtmaka parivartana kA artha unhoMne yaha mAnA ki jo nahIM thA vaha utpanna huaa| vastu ke yaugika va svAbhAvika parivartana ko dekhakara ve isa maMtavya para phuNce| bhAratIya dArzanaka, jagat kI parivartanazIlatA ko sahasroM varSa pUrva parakha cuke the| jaina dArzanikoM ne to vastu kA dharma hI trividhAtmaka batAyA, 'utpAda vyaya dhrauvya yuktaM sat' arthAt vastu vaha hai jisake antara meM utpatti, nAza aura nizcalatA eka sAtha rahatI hai| pratyeka vastu meM pUrva-paryAya kA nAza, uttara-paryAya (svabhAva) kI utpatti va mUla svabhAva kI nizcalatA vartamAna hai| unhoMne batAyA, 'ananta dharmAtmakaM vastu' arthAt pratyeka vastu meM ananta svabhAva haiN| unameM se jIrNa kA vyaya hai, navIna kA utpAda hai aura vastutva kA dhrauvya hai| brahmANDa ke mUla upAdAna paramANu prastuta svarUpa ko chor3ate haiM, anAgata ko grahaNa karate haiM kintu unakA paramANutva sadA zAzvata rahatA hai| jaina darzana ke anusAra koI rUpI dharma aisA nahIM hai, jisakA astitva paramANuoM meM na ho| vizva saMghaTanA kA dUsarA upAdAna jIva-AtmA va cetana hai| vaha bhI anantadharmAtmaka hai aura utpAda, vyaya tathA dhrauvya kI tripadI meM vartatA rahatA hai, para jar3a-cetana kA atyanta virodhI hai| isalie jar3a kA cetana meM aura cetana kA jar3a meM guNAtmaka parivartana nahIM ho sktaa| isI tathya kI puSTi gItAkAra ne ina zabdoM meM kI hai "nAsato vidyate bhAvo nAbhAvo vidyate stH|" arthAt asat utpanna nahIM hotA aura sat kA nAza nahIM hotaa| dvandvAtmaka bhautikavAdI kahate haiM ki guNAtmaka parivartana se jo bhAva paidA hotA hai, vaha usa vastu meM kisI aMza meM pahale nahIM thaa| vahAM to nitAnta asat kI utpatti hotI hai| ata: yaha mAnanA cAhie ki jar3a ke guNAtmaka parivartana se cetanA paidA hotI hai| nAstikoM ke sAmane jaba 'nA'tad utpadyate' kA siddhAnta eka durUha caTTAna banakara khar3A ho gayA to dvandvAtmaka bhautikavAdiyoM ne usase baca nikalane ke lie guNAtmaka parivartana ke nAma se asat utpatti kA mArga nikAlA / caitanya jaisI vastu jar3adharmA na kabhI haI, na kabhI ho sakatI hai| jar3a se caitanya paidA hone kI bAta, arUpa zUnya se ghaTAdi sarUpa padArtha ke paidA hone kI-sI bAta hai| alpa aura sarUpa kA, jar3a aura caitanya kA Atyantika

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322 Multi-dimensional Application of Anekantavada virodha hai| anekAntavAda : pramukha dArzanikoM kI AlocanAoM kA nirAkaraNa jaina darzana ne, darzana zabda kA kAlpanika vyAkhyAoM se Upara uThakara tattvacintana ke kSetra meM baddhamUla ekAntika dhAraNAoM kA unmUlana karane evaM vastu ke yathArtha svarUpa ko abhivyakta karane ke lie anekAntadRSTi aura syAdvAda kI bhASA dI hai| isa dena meM usakA yahI uddezya rahA hai ki vizva apane vAstavaki svarUpa ko samajhe ki usakA pratyeka cetana aura jar3a tattva anantadharmoM kA bhaNDAra hai| pratyeka vastu ananta saMtAna-sthiti kI dRSTi se nitya hai| kabhI bhI aisA samaya nahIM A sakatA jaba vizva ke raMgamaMca se eka kaNa kA bhI samUla vinAza ho jAye yA usakI saMtati sarvathA ucchinna ho jaaye| sAtha hI usakI paryAyeM pratikSaNa badala rahI haiN| usake gaNa-dharmoM meM sadaza yA visadRza parivartana ho rahA hai, ata: yaha anitya bhI hai / isI taraha ananta guNa, zakti, paryAya aura dharma pratyeka vastu kI nijI saMpatti hai, lekina hamArA svalpa jJAna inameM se eka-eka aMza ko viSaya karake kSudra matavAdoM kI sRSTi kara rahA hai| ___ syAdvAda ke ukta dRSTikoNa ko nahIM samajhakara aura vastu ko yathArtha dRSTikoNa se dekhane kA prayAsa na kara aneka bhAratIya dArzanikoM ne apane eMkAgika cintana ke AdhAra para syAdvAda siddhAnta kI AlocanA evaM usa para doSAropaNa karane kA prayAsa kiyA hai| sarvaprathama hama AcArya dharmakIrti ko lete haiM, jo bauddha AcArya haiM aura upalabdha sAhitya ke anusAra anekAnta-virodhI tarka ke sarvaprathama prastotA haiM / __AcArya dharmakIrti ke do, tarka sAmane Ate haiM - 1. eka to vastu ko sva-pararUpa mAnane se bar3I kaThinAI paidA honA / 2. dUsare, sabako saba svarUpa mAmane se buddhi aura zabda bhinna nahIM ho skeNge| AcArya dharmakIrti ne jo prathama virodhI tarka upasthita kiyA hai, vaha vastu kA sva-pararUpa mAnane kI mAnyatA ko lekara hai| lekina sAdhAraNa taura para dekhA jAya to yaha anekAntavAda kI mAnyatA nahIM hai| anekAntavAda vastu meM svarUpa kI dRSTi se satva aura pararUpa kI dRSTi se asatva mAnatA hai| ghaTa, ghaTatva kI apekSA sat,paTatva kI apekSA asat hai| isakA matalaba yaha huA ki ghaTa, paTa nahIM hai| anekAntadarzana to vastu meM astitva aura nAstitva donoM dharmoM ko mAnatA hai| usake mata meM svattva, asattva ko chor3akara nahIM rahatA hai| donoM dharma vastu meM avacchedaka bheda se rahate haiN|' 12 isa vivecana ke pariprekSya meM dekhA jAya to anekAnta darzana vastu ko pararUpa nahIM mAnatA hai| ata: AcArya dharmakIrti kA yaha dUSaNa udbhAvita karanA anucita evaM

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 323 nirmUla hai| dUsarA tarka AcAryajI ne yaha diyA hai ki sabako saba svarUpa mAna lene se eka zabda se hI saba arthoM kA bodha ho jaayegaa| sAdhAraNata: anekAnta darzana meM sabako saba svarUpa nahIM mAnA gayA hai| yadi sabako saba mAna liyA jAya to para yA anya ke abhAva se vastu bhAvAbhAvAtmaka nahIM ho pAyegI aura vastu kI pratiniyata svabhAvatA ke liye Avazyaka anya vyAvRtti rUpa svabhAva vastu kA nahIM bana paayegaa| yadi ghaTa, paTAdi rUpa ho jAya to anya ke abhAva ho jAne se anyavyAvRtti na ho paayegii| phalasvarUpa vastu kI pratiniyata svabhAvatA nahIM rhegii| ataH pratyakSa bAdha aayegaa| anekAnta kA mUla siddhAnta hai vastu ko bhAvAbhAvAtmaka Adi maannaa|" 13 isa siddhAnta ko bhI kSati phuNcegii| ata: sabako saba svarUpa nahIM mAnA jA sakatA / maharSi bAdarAyaNa ne apane brahmasUtra meM sAmAnya rUpa se anekAnta tattva meM dUSaNa dete hue kahA hai- "nai kasminna saMbhavAt'14 arthAt eka vastu meM aneka dharma nahIM ho sakate haiN| zaMkarAcArya ne brahmasUtra para likhita apane zAMkarabhASya meM ukta sUtra kI vyAkhyA karate samaya syAdvAda ke saptabhaMgI naya meM sUtra nirdiSTa virodha ke alAvA saMzayadoSa kA bhI saMketa kiyA hai| sUtra para bhASya likhate hue unhoMne kahA hai ki- "eka vastu meM paraspara virodhI aneka dharma nahIM ho sakate haiN| jaise ki eka hI vastu zIta aura uSNa nahIM ho sakatI hai| jo sAta padArtha yA paMcAstikAya batAye haiM, unakA varNana jisa rUpameM hai, ve usa rUpa meM bhI hoMge aura anya rUpa meM bhii| yAnI eka bhI rUpa se unakA nizcaya nahIM hone se saMzaya dUSaNa AtA hai| pramAtA, pramiti Adi ke svarUpa meM bhI isI taraha nizcayAtmakatA na hone se tIrthaMkara kise upadeza deMge aura zrotA kaise pravRtti kareMge? pAMca astikAyoM kI pAMca saMkhyA hai bhI aura nahIM bhI, yaha to bar3I vicitra bAta hai| eka tarapha avaktavya bhI kahate haiM, phira use avaktavya zabda se kahate bhI jAte haiN| yaha to spaSTa virodha hai ki - "svarga aura mokSa hai bhI aura nahIM bhI, nitya bhI hai aura anitya bhii|" tAtparya yaha ki eka vastu meM paraspara virodhI do dharmoM kA honA saMbhava hI nahIM hai| ata: Arhat mata kA syAdvAda siddhAnta asaMgata hai|''15 / / zaMkarAcArya ke ukta kathana ke bAre meM syAdvAda kA dRSTikoNa prastuta karane ke pUrva yahAM una vidvAnoM kA abhimata denA samIcIna hogA jinhoMne zAMkarabhASya aura syAdvAda ke bAre meM tulanAtmaka dRSTi se cintana karake apane vicAra vyakta kiye haiN| pro0 baladeva upAdhyAya ke anusAra16 "syAdvAda saMzayavAda kA rUpAntara nahIM

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324 Multi-dimensional Application of Anekantavada hai, Apa use sambhavavAda kahanA cAhate haiM, parantu "syAt' kA artha sambhavavAda karanA bhI nyAyasaMgata nahIM hai| 'syAdasti ghaTa:' arthAt svadravya, kSetra, kAla, bhAva kI apekSA se ghaTa hai hI, 'syAnnAsti ghaTa:' para dravya, kSetra, kAla bhAva kI apekSA se ghaTa nahIM hai| syAdvAda spaSTa rUpa se yaha kaha rahA hai ki- "syAdasti' yaha dravya, kSetra, kAla bhAva isa sva catuSTaya kI apekSA se hai hI, to yaha nizcita avadhAraNA hai| ata: yaha na sambhavavAda hai aura na anizcayavAda hI, kintu kharA apekSAyukta nizcayavAda hai|" pro0 phaNi bhUSaNa adhikArI ke anusAra - "jaina dharma ke syAdvAda siddhAnta ko jitanA galata samajhA gayA, utanA anya kisI bhI siddhAnta ko nhiiN| yahAM taka ki vaidika AcArya zaMkarAcArya bhI doSamukta nahIM haiN| unhoMne bhI isa siddhAnta ke prati anyAya kiyA hai| yaha bAta alpajJa puruSoM ke lie kSamya ho sakatI thI, kintu yadi mujhe kahane kA adhikAra ho to maiM bhArata ke isa mahAna vidvAn ke lie to akSamya hI kahUMgA, yadyapi maiM isa maharSi ko atIva Adara kI dRSTi se dekhatA huuN| aisA jAna par3atA hai ki unhoMne isa dharma ke darzana-zAstra ke mUla-graMthoM kI paravAha nahIM kii|" pAzcAtya vidvAn DaoN0 thAmasa kA kahanA hai- "syAdvAda siddhAnta bar3A gambhIra hai| yaha vastu kI bhinna-bhinna sthitiyoM para acchA prakAza DAlatA hai| syAdvAda kA amara siddhAnta dArzanika jagat meM bahuta UMcA siddhAnta mAnA gayA hai| vastuta: syAdvAda satya jJAna kI kuMjI hai| dArzanika kSetra meM syAdvAda ko samrATa kA rUpa diyA gayA hai| syAt zabda ko eka praharI ke rUpa meM svIkAra karanA cAhie jo uccarita dharma ko idhara-udhara nahIM jAne detA hai| yaha avivakSita dharma kA saMrakSaka hai, saMzayAdi zatruoM kA saMrodhaka va vibhinna dArzanikoM kA saMpoSaka hai|" _ vidvAnoM ke abhimatoM ko upasthita karane ke bAda aba zaMkarAcArya ke kathana ke bAre meM syAdvAda kA dRSTikoNa prastuta karate haiM jisase yaha spaSTa ho jAyegA ki unhoMne syAdvAda ke antarrahasya ko samajhane kA prayAsa na kara yathArthatA kI upekSA kI vastu anekAntarUpa hai| usameM aneka dharma apekSA-pUrvaka avirodha rUpa se rahate haiN| yaha samajhane kI bAta nahIM hai| eka hI padArtha apekSA bheda se paraspara virodhI aneka dharmoM kA AdhAra hotA hai| jaise ki eka hI vyakti apekSA bheda se pitA bhI hai, putra bhI hai, guru bhI hai, ziSya bhI hai, jyeSTha bhI hai, kaniSTha bhI hai| isI taraha aura bhI aneka upAdhiyA~ apanI apekSAoM se usameM vidyamAna haiM / yahI bAta pratyeka vastu ke bAre meM bhI samajhanI cAhie ki dravya, kSetra, kAla, bhAva Adi vibhinna apekSAoM se usameM ananta dharma saMbhava haiN| kevala apanI icchA se yaha kaha denA ki jo pitA hai, vaha putra

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 325 kaise? jo jyeSTha hai, vaha kaniSTha kaise? jo guru hai, vaha ziSya kaise Adi pratItisiddha aura pratyakSa dikhAI dene vAle svarUpa kA apalApa hI mAnA jAyegA / apanI ekAkI dRSTi se kucha bhI mAna liyA jAye athavA kaha diyA jAye, kintu vastu meM vidyamAna una pratItisiddha dharmoM kA apalApa nahIM kiyA jA sakatA, unheM jhuThalAyA nahIM jA sakatA hai| ___ aba ukta dRSTAntoM ke prakAza meM hama syAdvAda ke kathana kI parIkSA kreN| syAdvAda meM paraspara viruddha do dharmoM ko eka padArtha meM mAnane kA kAraNa yaha hai ki usameM ekAnta nitya aura ekAnta anitya se vilakSaNa eka tIsarA hI pakSa svIkAra kiyA gayA hai| kyoMki syAdvAda meM pratyeka vastu kisI apekSA se nitya aura kisI apekSA se anitya svIkAra kI gaI hai| yaha nityAnitya rUpa saba logoM ke anubhava meM AtA hai| __jaina darzana meM sAta tattvoM kA jo svarUpa hai unakA usa svarUpa se hI to astitva hai, kintu bhinna svarUpa se to unakA nAstitva hI hai| yadi jisa rUpa se unakA astitva kahA jAtA hai, usI rUpa se nAstitva kahA jAye to virodha yA asaMgati ho sakatI thii| strI jisakI patnI hai, usI kI mAtA kahI jAye to viparIta bAta ho sakatI hai| brahma kA jo svarUpa nitya, eka aura vyApaka batAyA jAtA hai usI rUpa se to brahma kA astitva mAnA jA sakatA hai, anitya, aneka aura avyApaka rUpa se to nahIM / hama yahAM eka prazna pUchate haiM ki brahma kA nityAdi rUpa se jisa prakAra astitva hai, kyA usI prakAra anitya Adi rUpa se bhI usakA astitva hai? yadi aisA hI mAnA jAye to kyA brahma kA svarUpa samajhane yogya raha jAtA hai? aura phira kyA vaha samajha liyA jAyegA? yadi nahIM, to brahma nityAdi rUpa se sata hai aura anityAdi rUpa se asata hai, isa prakAra vaha aneka-dharmAtmaka siddha ho jAtA hai, vaise hI jagat ke samasta padArtha isa trikAlAbAdhita svarUpa se vyApta haiN| pramAtA aura pramiti Adi ke jo svarUpa haiM, unakI dRSTi se hI to unakA astitva hogA, anya svarUpoM se unakA astitva kaise ho sakatA hai? anyathA svarUpoM meM saMkaratA hone se jagat kI vyavasthA kA hI lopa ho jaayegaa| sAmAnya jana asamaMjasa meM par3a jAyeMge ki hama pramAtA kise kaheM, pramiti kyA hai aura pramANa kA lakSaNa kyA hai? paMcAstikAya kI saMkhyA pAMca hai- cAra, tIna yA do nahIM, isameM kyA virodha hai? yadi yaha kahA jAtA hai ki "paMcAstikAya pAMca haiM, aura pAMca nahIM haiM' to virodha ho sakatA thA, para apekSAbheda se to paMcAstikAya pAMca haiM, cAra Adi nhiiN| dUsarI bAta yaha hai ki sAmAnya se pAMcoM astikAya astikAyatvena eka hokara bhI vizeSa kI apekSA tadtad vyaktiyoM kI dRSTi se pAMca bhI haiM, isameM virodha kaisA aura virodha karane kA kAraNa kyA hai?

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326 Multi-dimensional Application of Anekantavada svarga aura mokSa apane svarUpa kI dRSTi se hai, narakAdi kI dRSTi se nahIM, isameM kyA Apatti hai| svarga, svarga hai, naraka to hai nahIM, mokSa, mokSa hI to hogA, saMsAra to nahIM hogaa| isa bAta ko to Apako bhI mAnanA par3egA aura Apa mAnate hI hoNge| upaniSadoM meM sat , asata, sadasat aura avaktavya- ye cAroM pakSa milate haiN| bauddha tripiTaka meM bhI ye cAra pakSa milate haiN| sAntatA aura anantatA, nityatA aura anityatA Adi praznoM ko buddha ne avyAkRta kahA hai / usI prakAra ina cAroM pakSoM ko bhI avyAkRta kahA gayA hai| udAharaNa ke lie nimna prazna avyAkRta haiM 'hoti tathAgato paraM maraNAti ? na hoti tathAgato paraM maraNAMti ? hoti ca na hoti ca tathAgato paraM maraNAti neva hoti na na hoti tathAgato paraM maraNAti ? "sayaMkataM dukkhavaMti ? paraMkataM dukkhavaMti? sayaMkataM paraMkataM ca dukkhavaMti asayakAraM aparaMkAraM dukkhavaMti ? saMjayavelaTThiputta bhI isa prakAra ke praznoM kA na "hAM'' meM uttara detA thA na 'nA' meN| usakA kisI bhI viSaya meM kucha bhI nizcaya nahIM thaa| vaha na "hAM" kahatA thA na "nA" kahatA, na avyAkRta kahatA, na vyAkRta khtaa| kisI bhI prakAra kA vizeSaNa dene meM vaha bhaya khAtA thaa| dUsare zabdoM meM vaha saMzayavAdI thaa| kisI bhI viSaya meM apanA nizcita mata prakaTa nahIM karatA thaa| __ syAdvAda aura saMjaya ke saMzayavAda meM yaha antara hai ki syAdvAda nizyacAtmaka hai, jabaki saMjaya kA saMzayavAda anizcayAtmaka hai| mahAvIra pratyeka prazna kA apekSA bheda se nizcita uttara dete the / ve na to buddha kI taraha avyAkRta kahakara TAla dete the, aura na saMjaya kI taraha anizcaya kA bahAnA banAte the, jo loga syAdvAda ko saMjayavelaTThiputta kA saMzayavAda samajhate haiM, ve syAdvAda ke svarUpa ko samajha nahIM pAe haiM / jaina darzana ke AcAryoM ne spSTa kahA hai ki syAdvAda saMzayavAda nahIM hai, syAdvAda ajJAnavAda nahIM hai, syAdvAda asthiravAda yA vikSepavAda nahIM hai| vaha nizcayavAda hai, jJAnavAda hai| saMjaya ke anizcayavAda kA syAdvAda se koI sambandha nahIM hai / anekAnta ke virodhI tarkoM para gambhIratA se vicAra kiyA jAya to patA lagatA

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 327 hai ki vibhinna darzanakAroM ne jo anekAnta virodhI tarka prastuta kiye haiM, unameM una darzanakAroM ne anekAnta darzana ke sAtha nyAya nahIM kiyA hai| mAlUma hotA hai ki virodhI darzanakAroM ne anekAntavAda ko samajhane kA yA to prayatna hI nahIM kiyA, yA samajhakara bhI Upara hI usakA virodha kiyaa| vaijJAnika mArga yaha hai ki hama apane virodhiyoM kI bAta ko ThIka se samajheM, phira usa para AlocanA kareM / yadi hama usako ThIka se na samajhakara athavA usake dvArA ukta zabdoM ke artha ko ghumAkara yA usake eka deza ko lekara usakA upahAsa karane kI dRSTi se kucha bhI artha kareM, yaha ucita mArga athavA tattvAnveSaNa yA tattva jijJAsA kA mArga nahIM hai, aura yaha saMdarbhita cintana ke prati anyAya bhI hai| ___ yaha pahale bhI spaSTa kiyA jA cukA hai aura yahAM puna: duharAte haiM ki syAdvAda padArthoM ko jAnane kI eka dRSTi hai| syAdvAda svayaM aMtima satya nahIM hai| vaha hameM aMtima satya taka pahuMcAne ke lie kevala mArgadarzaka kA kAma karatA hai| syAdvAda se vyavahArasatya ke jAnane meM upasthita hone vAle virodhoM kA samanvaya kiyA jA sakatA hai| isalie jainadarzanakAroM ne syAdvAda ko vyavahArasatya mAnA hai| vyavahArasatya ke Age jaina darzana meM nirapekSasatya bhI mAnA gayA hai jise pAribhASika zabdoM meM kevalajJAna kahA jAtA hai| syAdvAda meM sampUrNa padArthoM kA krama se jJAna hotA hai| kintu kevalajJAna satya prApti kI utkRSTa dazA hai, usameM sampUrNa padArtha aura una padArthoM kI ananta paryAyeM eka sAtha pratibhAsita hotI haiN| syAdvAda kA kSetra lokavyavahAra bhI hai aura dravya mAtra bhI hai, jisakA parijJAna saptabhaMgI dvArA ho jAtA hai| syAdvAda hameM kevala jaise-taise ardhasatyoM ko hI pUrNa satya mAna lene ke lie bAdhya nahIM karatA hai kintu satya ke darzana karane ke lie aneka mArgoM kI khoja karatA hai| syAdvAda kA kathana hai ki manuSya kI zakti sImita hai, isalie vaha ApekSika satya ko hI jAna sakatA hai| hameM pahale vyAvahArika virodhoM kA samanvaya karake ApekSika satya ko prApta karanA cAhie aura ApekSika satya ko jAnane ke bAda hama pUrNa satya kevalajJAna kA sAkSAtkAra karane ke adhikArI ho sakate haiN| isa prakAra hama dekhate haiM ki yadi padArtha ke svabhAva ko samajhanA hai, aura jJAna kA yathArtha mUlyAMkana karanA hai to anekAntamayI syAdvAda dRSTi ko apanAnA caahie| kyoMki sAdhAraNa manaSya kI zakti atyanta sImita hai aura buddhi parimita hai| aisI sthita meM bahuta prayatna karane para bhI hama brahmANDa ke asaMkhya padArthoM kA jJAna karane meM asamartha rahate haiN| syAdvAda yahI pratipAdita karatA hai ki hamArA jJAna pUrNa satya nahIM kahA jA sakatA hai balki hamArA jJAna ApekSika satya hai| padArthoM ke ananta dharmoM meM se hama eka

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328 Multi-dimensional Application of Anekantavada samaya meM kucha dharmoM kA hI jJAna kara sakate haiM aura dUsaroM ke samakSa bhI kucha dharmoM kA pratipAdana kara sakate haiN| syAdvAda kI zailI sahAnubhUtimaya hai| isalie usameM samanvaya kI kSamatA hai| usakI maulikatA yahI hai ki anya vAdoM ko vaha udAratA ke sAtha svIkAra karatA hai, lekina unako usI rUpa meM nahIM, unake sAtha rahanevAle Agraha ke aMzoM ko chor3akara unheM vaha apanA aMga banAtA hai| syAdvAda durAgraha ke liye nahIM, kintu aise Agraha ke lie saMketa karatA hai, jisameM samyak jJAna ke lie avakAza ho| bauddhika stara para isa siddhAnta ko mAna lene se munaSya ke naitika aura laukika vyavahAra meM eka mahattva pUrNa parivartana A jAtA hai| cAritra hI mAnava jIvana kA sAra hai| cAritra ke liye maulika AvazyakatA isa bAta kI hai ki manuSya eka ora to apane ko abhimAna se pRthak rakhe, sAtha hI hIna bhAvanA se apane ko bcaaye| spaSTata: yaha mArga kaThina hai| vAstavika arthoM meM jo apane svarUpa ko samajhatA hai dUsare zabdoM meM AtmasammAna karatA hai aura sAtha hI dUsare ke vyaktitva ko bhI utanA hI sammAna detA hai, vahI uparyukta duSkara mArga kA anugAmI bana sakatA hai| isalie samagra naitika samutthAna meM vyakti kA samAdara eka maulika mahattva rahatA hai| anekAnta darzana kA mahattva isI siddhAnta ke AdhAra para hai ki usameM vyaktitva kA sammAna nihita hai| anekAnta korA darzana nahIM hai, yaha sAdhanA hai| ekAMgI Agraha rAga aura dveSa se prerita hotA hai| rAga-dveSa kSINa karane kA prayatna kie binA ekAMgI Agraha yA pakSapAtapUrNa dRSTikoNa se mukti nahIM pAyI jA sakatI / jaise-jaise rAga-dveSa kSINa hotA hai, vaise-vaise anekAntadaSTi vikasita hotI hai| jaise-jaise anekAntadraSTi vikasita hotI hai, vaise-vaise rAga-dveSa kSINa hotA hai| jaina-darzana ne rAga-dveSa ko kSINa karane ke lie anekAntadRSTi prastuta kii| ekAMgI dRSTi se dekhanevAle dArzanika darzana kA sahI upayoga nahIM kara paate| darzana satya kA sAkSAtkAra karane ke lie hai| rAga-dveSa meM phaMsA vyakti satya kA sAkSAtkAra kaise kara sakatA hai / satya kI upalabdhi ke nAma para jahAM rAgadveSa kI vRddhi hotI hai, vahAM darzana kI dizA sarvathA viparIta ho jAtI hai| darzana satya kI upalabdhi ke lie hai / jaba zAnti kI upalabdhi ke hetu bhI azAnti ke het bana jAte haiM taba aisA pratIta hone lagatA hai ki jyotipuMja se timira kI razmiyAM vikIrNa ho rahI haiN| jaina darzana meM tarka-satya kI apekSA anubhava-satya adhika zreya hai| AgrahI manuSya apanI mAnyatA kI puSTi ke lie tarka khojatA hai aura AdhyAtmika vyakti satya kI abhivyakti ke lie usakI khoja karatA hai| tarka vyavahAra kI bhUmikA kA upakaraNa

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samanvaya, zAnti aura samatva yoga kA AdhAra anekAntavAda 329 hai| satya vAstavikatA kI gaharAiyoM meM jAne para upalabdha hotA hai| jaina darzana isa upalabdhi kA anyatama Rju mArga hai| vaha eka darzana nahIM hai, kintu darzanoM kA samuccaya hai| ananta dRSTiyoM ke sahaastitva ko mAnyatA denevAlA eka darzana kaise ho sakatA hai, jaina darzana ke adhyayana kA artha hai: saba darzanoM kA adhyayana aura saba darzanoM ke sApekSa adhyayana kA artha hai jaina darzana kA adhyyn| pUrva aura pAzcAtya darzanoM meM syAdvAda kA mUlya apUrva hai| syAdvAda sukha, zAnti aura sAmaMjasya kA pratIka hai| vicAra ke kSetra meM anekAnta, vANI ke kSetra meM syAdvAda aura AcaraNa ke kSetra meM ahiMsA - ye saba bhinna-bhinna dRSTiyoM se lekara eka rUpa hI haiN| jo doSa nityavAda meM hai, ve samasta doSa anityavAda meM usI prakAra se haiN| artha kriyA na nityavAda meM banatI hai, na anityavAda meM / ata: donoM vAda paraspara vidhvaMsaka haiM / isI kAraNa syAdvAda kA sthAna sarvazreSTha hai| hiMsA, ahiMsA, satya, asatya Adi kA nirNaya isake dvArA saralatA se kiyA jA sakatA hai| mAnava, AcaraNa ko zuddha kara, syAdvAdarUpa vANI dvArA satya kI sthApanA karake, anekAntarUpa, vastu-tattva ko prApta kara Atma sAkSAtkAra kara sakatA hai, ananta catuSTaya aura siddhAnta kI prApti saMbhava ho sakatI hai| paM0 dalasukhabhAI mAlavaNiyA likhate haiM ki - "nissandeha saccA syAdvAdI sahiSNa hotA hai| vaha rAga-dveSa rUpa AtmA ke vikAroM para vijaya prApta karane kA satat prayAsa karatA hai| dUsare ke siddhAntoM ko Adara-dRSTi se dekhatA hai aura mAdhyasthabhAva se sampUrNa virodhoM kA samanvaya karatA hai| dArzanika jagat ke lie jaina darzana kI yaha dena anupama aura advitIya hai| isa siddhAnta ke dvArA vividhatA meM ekatA aura ekatA meM vividhatA kA darzana karA kara jaina darzana ne vizva ko navIna dRSTi pradAna kI hai| anekAntavAda kA Aloka hameM nirAzA ke andhakAra se bacAtA hai| vaha hameM aisI vicAradhArA kI ora le jAtA hai, jahAM sabhI prakAra ke virodhoM kA upazamana ho jAtA hai| yaha samasta dArzanika samasyAoM, ulajhanoM, aura bhramoM kA samAdhAna prastuta karatA hai| sandarbha - paMcAzaka prakaraNam, haribhadra, pArzvanAtha vidyApITha, vArANasI- 1997, bhUmikA pR031, 2. ratnAkarAvatArikA pR0 89 /

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330 Multi-dimensional Application of Anekantavada 3. am gatyAdiSu bhvAdigaNa / 4. syAditi anekAntadyotakam avyayam tataH syAdvAdaH anekAntavAda: nityAnityAdyanekadharmazabalaikavastvabhyupagam iti vAkya, syAdvAdamaMjarI, pR0 15 sarvanayAtmakatvAd anekaantvaadsy| yathA vizakalitAnAM muktAmaNInAm ekasUtrAnusyUtAnAM hAravyapadeza:....... nayAnAM syAdvAdalakSaNasUtra-prAktAnAM shrutaakhyprmaannvypdeshH|| syAdvAdamaMjarI, pR0 236, aSTasahasrI kArikA 105, pra0 361, syAdvAdino nAya tavaiya yuktaM'naikAntadRSTeH tvamato'si zAstA / svayaMbhUstotra kArikA 14 / vahI - pR0 236 6. zramaNa saMskRti kA vikAsa evaM vistAra -DaoN0 puSyamitra (amara bhAratI, mArca apraila 1971) 7. sthAnAMgasUtra, sthAna 3 anyayogavyavaccheda-dvAtriMzikA-5 yasya sarvatra samatA nayeSu tanayeSviva / tasyA'nekAntavAdasya kva nyUnAdhikazemaSI / / tena syAdvAdamAlambya sarvadarzanatulyatAm / mokSodezA vizeSaNa, yaH pazyate sa zAstrivat / / mAdhyasthyameva zAstrArthoM yena tatvAra siddhayati / / sa eva dharmavAdaH syAdanyad bAlizavama'nam / / mAdhyasthasaMhitaM hyekapadajJAnamapi prabhA / zAstra koTipRthaivAnyA tathA coktaM mahAtmanA / / ' jJAnasAraH, upAdhyAya yazovijaya 10. sanmatitarka- 3/66 11. lokatattvanirNaya -38 12. upAdhibhedopahitaM viruddha nArtheSvasatvaM sadavAcyate ca ityaprabadhyaiva virodhamItA .... / / 28 / / syAdvAdamaMjarI-zloka 28, pR0 195 13. pratyAkSAdi pramANena anantadharmAtmakasyaiva sakalasya prtiite..........| SaDdarzana samuccaya, pR0 329 14. brahmasUtrazAMkarabhASya- 2/2/33 15. brahmasUtrazAMkarabhASya- 2/2/33 16. bhAratIya darzana : paM0 baladeva upAdhyAya, pR0 173 /

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mana kI zAnti-anekAnta dRSTi se DaoN0 sureza jhaverI Aja isa vaijJAnika yuga meM mana kI zAnti kA ahaM prazna hai| isa sandarbha meM hameM yaha jAnanA cAhie ki hamArA mana kina-kina prabhAvoM se kitanA aura kaise prabhAvita hotA hai| mana, dravya, kAla, kSetra, bhAva aura bhava se bhI prabhAvita hotA hai| jyotiSavijJAna kA vikAsa graha nakSatroM ke mAnava jIvana para par3ane jIvana para par3ane vAle prabhAvoM kA vizleSaNa karane ke lie huA thaa| kintu Aja usakA rUpa badala gayA hai| vaha kevala phalita meM sulajha gayA hai| manuSya ke lie jitanI sampadA isa pRthvI para hai, usase kama antarikSa meM nahIM hai| manuSya para pRthvI kA jitanA prabhAva par3atA hai antarikSa kA prabhAva usase kama nahIM par3atA balki AdamI antarikSa se adhika prabhAvita hotA hai| antarikSa meM jaisA sauramaNDala hai vaisA sauramaMDala pratyeka manuSya ke zarIra meM hai| grahoM aura antargrahoM kA bahuta gaharA saMbaMdha hai, manuSya jItA hai Rtucakra ke saath| RtuoM kA eka cakra hai| bhArata meM cha: RtuoM kA vikAsa huA aura una RtuoM se manuSya kA jIvana jur3A hai| jaise Rtucakra badalatA hai, hamArA svAsthya, mana aura bhAva badalatA hai| yaha Ayurveda aura adhyAtma kA milA julA yoga hai| Rtu ke sAtha bhojana kA parivartana svAsthya aura mana kI zAnti ke lie Avazyaka hai| varSa ke do ayana hai- uttarAyana aura dakSiNAyana / hamAre mana ke bhI do ayana haiM- tapasyA, tyAga-tejasvitA mana kA uttarAyana hai tathA jar3atA, vakratA aura pramAda mana kA dakSiNAyana hai| AkalTa sAiMsa meM do dhruvoM kI carcA hai- uttarI dhruva aura dakSiNI dhrv| donoM dhruvoM kA mana ke sAtha gaharA sambandha hai| rIr3ha kI haDDI ke Upara kA bhAga jJAna kendra-uttarI dhruva aura nicalA bhAga-kAma kendra dakSiNI dhruva hai| isa prakAra RtuoM aura ayanoM ke sAtha unakA sambandha jur3A huA hai| upAdhyAya meghavijayajI ne apane grantha arhat gItA meM jyotiSa zAstra kI dRSTi se mAnasika sthitiyoM kA sUkSma vizleSaNa

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332 Multi-dimensional Application of Anekantavada prastuta kiyA hai| unhoMne bAraha mAsa, bAraha rAziyoM, do ayana, cha: Rtu aura sAta vAra-pratyeka ke sAtha mana ke saMgharSa kI carcA kI hai| maiM yaha sArI carcA isalie kara rahA hUM ki mAnasika zAnti ke prazna para socane vAle logoM ko eka hI dRSTikoNa se nahIM socanA caahie| mana kI zAnti aneka vyaktiyoM meM milatI hai to azAnti ke aneka kAraNa hote haiM aura una aneka kAraNoM ke lie eka hI samAdhAna praryApta nahIM hotaa| kisakI kisa prakAra kI samasyA hai, jaba taka isakA vizleSaNa nahIM kara liyA jAyegA aura isakA samyak bodha nahIM hogA, taba taka diyA huA samAdhAna samyak nahIM hogaa| hamAre zarIra meM sattara-assI pratizata jala hai| pAnI hI pAnI hai| pAnI kA candramA ke sAtha sambandha hai / hamAre mana aura zarIra kA bhI candramA ke sAtha sambandha hai| kevala samudra meM hI jvAra-bhATA nahIM AtA, mana meM bhI AtA rahatA hai| bahuta anveSaNoM ke bAda yaha niSkarSa nikAlA gayA ki tanAva, aparAdha, hatyAeM ye sAre pUrNimA aura amAvAsyA ke dina jyAdA hote haiN| durghaTanAeM bhI candramA ke dina arthAt pUrNimA ko jyAdA hotI haiN| candramA kI taraha dUsare grahoM kA bhI manuSya para prabhAva par3atA hai| kAlacakra aura sauramaMDala se hamArA bhAva aura mana jur3A huA hai| inase hama prabhAvita hote haiN| isalie ina dinoM meM vizeSa anuSThAnoM kA vidhAna kiyA gayA ki aSTamI, caturdazI, pUrNamAsI, amAvasyA ko vizeSa tapa-japa, dAna-puNya kie jAMya jisase ki mAnasika vikSiptatA ke prabhAvoM se bacA jA ske| yaha eka mukhya hetu thaa| Ajakala cikitsA kI eka zAkhA 'manocikitsA' vistAra pA rahI hai| kintu mana kI bImAriyoM kI eka zAkhA to nahIM hai| vaTavRkSa to zatazAkhI hai| saikar3oMhajAroM zAkhAeM ho sakatI haiN| taba eka zAkhA se kaise-samAdhAna hogA? aura samAdhAna bhI kaise hogA kyoMki jo samAdhAna dene vAlA hai vaha svayaM samAdhAna prApta nahIM hai| hamArA anubhava hai aura aneka logoM kA anubhava hai ki jo mana:cikitsaka hai, vaha svayaM samAhita nahIM hai, apane ApameM ulajhA huA hai, apane ApameM utanA hI tanAvagrasta hai kintu vaha dUsaroM ko cikitsA karatA calA jA rahA hai / svayaM samAhita nahIM, svayaM kI cikitsA nahIM aura dUsaroM kA ilAja kara rahA hai| bar3I vicitra bAta hai aura yahI Aja ke jIvana kI visaMgati hai| AdamI itanA visaMgati pUrNa jIvana jI rahA hai, jisakI kalpanA bhI nahIM kI jA sakatI / usakA viveka prasphuTita nahIM hotA ki vaha kyA kara rahA hai? vaha apane AcaraNa ko bhI nahI samajha pAtA / choTA sA eka gaaNv| pacAsa gharoM kI bstii| jahA~ koI par3hA-likhA nahIM thaa| eka dina eka AdamI patra lekara nagara meM gayA / eka par3he-likhe vyakti ke pAsa jAkara bolA-bhAI sAhaba / merI patnI kA patra AyA hai, kRpayA par3hakara sunA diijie| vaha par3hane lgaa| grAmINa suna rahA thaa| sunate-sunate vaha acAnaka uThA aura par3hanevAle vyakti ke

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mana kI zAnti-anekAnta dRSTi se 333 donoM kAnoM meM apanI aMguliyAM ghusA dii| vaha avAk raha gyaa| grAmINa ke usa Akasmika vyavahAra ko vaha samajha nahIM skaa| grAmINa bolA-kSamA kareM, mai jAnatA hU~ ki Apako kaSTa ho rahA hai, para maiM nahIM cAhatA ki merI patnI ke. gupta samAcAra Apake kAnoM taka phuNce| isalie maiMne aisA kiyaa| Apa Age bhI pddh'eN| vaha grAmINa hI to thaa| vaha yaha nahIM samajha sakA ki par3hI huI bAta kAnoM taka pahu~ceM yA nahIM, koI antara nahIM pdd'taa| usameM sUkSma buddhi nahIM thii| vaha mAtra itanA hI jAnatA thA ki merI gupta bAta koI suna na le| yaha virodhAbhAsa eka grAmINa meM hI nahIM, bahata par3ha-likheM logoM meM bhI hai| mujhe to yaha lagatA hai ki zAyada par3he-likhe logoM kI samasyAeM aura adhika jaTila haiN| ve isalie jaTila bana gayIM ki anapar3ha AdamI meM abhI taka jyAdA mahattvAkAMkSAeM jAgI nahIM haiN| vaha kalpanA bhI nahIM karatA ki itanA Age par3hA jA sakatA hai| kintu par3he-likhe logoM ke sAmane ddhi kI prakharatA ne itanI icchAeM jagA dI, itane bar3e-bar3e mUlya sAmane rakha die ki pUrti hI nahIM ho pA rahI hai aura phira mana kI azAMti ke lie bahuta acchI sAmagrI hai| pariNAma svarupa mAnasika tanAva evaM mAnasika vikSiptatA kI sthiti paidA hotI hai| icchAeM bar3ha jAeM aura pUrti na ho sake, isase vikaTa koI samasyA hI nahIM ho sktii| jaba taba AdamI kI mahattvAkAMkSAeM na jAgeM, zAyada vaha saMtoSa aura zAnti kA jIvana jI sakatA hai| mahattvAkAMkSA jAga jAeM aura usakI saMpUrti na ho usa sthiti meM kyA bItatA hai yaha to vahI vyakti jAnatA hai yA bhagavAna jAnatA hai| itanI baicainI, itanI kaThinAI, itanI parezAnI hotI hai ki usa parezAnI ko koI batA nahIM sakatA / jo padArtha tumhAre nahIM haiM balki parAye haiM, dUsaroM se udhAra liye hue haiM, puNya se mile haiM phira bhI manuSya jaba usake moha meM bAvarA bana "ye mere haiM, yaha patnI-parivAra merA hai, dhana-dhAnyAdi saMpatti merI hai, maiM hI isakA ekamAtra malika haiM, kahate hue sadaiva lAlAyita rahatA hai taba usameM eka prakAra kI vihvalatA A jAtI hai aura yahI sthiti usameM viparyAsa kI bhAvanA paidA karatI hai| maiM dhanavAna banUM Rddhi-siddhiyAM mere pAMva chueM! yaha hai kSaNa bhaMgura saMkalpadIpa! aura nAnAvidha vicAra paidA hue: amuka bAjAra meM jAUM, AlIzAna dukAna banAUM vyApAra meM bar3e vyakti ko sAjhedAra banAUM

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334 Multi-dimensional Application of Anekantavada cAturya se acchA vyApAra karUM Dhera sArI sampatti baTora lUM Adi haiM vikalpa ke dhUmra-valaya! saMkalpadIpa meM se prAya: vikalpa kA dhuMA phailatA hI rahatA hai| vaha kama najara AtA hai aura adhika pAne kI tRSNAvaza vaza nAnAvidha harakateM karatA rahatA hai| rahane ke lie eka ghara hai, lekina kama lagegA aura dUsarA pAne kI spRhA jgegii| dhanadhAnyAdi saMpatti se bharapUra hone para bhI usase adhika pAne kA mamatva paidA hogA arthAta, jo usako milA hai, usase saMtoSa nahIM, zAnti nahIM, sukha nahIM, aura samAdhAna bhI nhiiN| phalata: usakA sArA jIvana zoka-saMtApa aura atRpti kI Aga meM naSTa ho jaaegaa| Aja taka viSayavAsanA, moha-lobha aura paritraha... saba kucha prApta karane kI lalaka meM sadA-sarvadA khoye rhe| lekina kyA milA? apAra azAnti, tanAva, saMtApa, kleza aura kalaha, sAtha meM udvega aura udaasiintaa| hama itane prabhAvoM se prabhAvita haiM ki aprabhAvita avasthA hameM zAyada prApta nahIM hai| isa sthiti meM mAnasika zAnti kI samasyA aura jaTila bana jAtI hai| kyA aprabhAvita rahA jA sakatA hai? bahuta kaThina samasyA hai| kyoMki pratyeka vyakti sAmAjika jIvana jItA hai| koI vyakti kevala vaiyaktika jIvana nahIM jiitaa| bhASA sabhyatA, saMskRti, vikAsa, saMskAra saba kucha samAja ke sandarbha meM hotA hai| akele meM kisI kA vikAsa nahIM hotaa| vyakti aisA hI banatA hai jaisA usakA vAtAvaraNa hotA hai| isa sthiti meM vyakti kI mAnasika samasyA kA samApana kaise khoja sakate haiM? samAdhAna to pUre samAja kA hissA hai| kintu vyakti kI apanI vaiyaktikatA bhI hai use kabhI samApta nahIM kiyA jA sktaa| Akhira meM vyaktioM ke samUha se samAja kA nirmANa hotA hai| isalie vyaktigata vizeSatAoM para bhI hameM vicAra karanA hogaa| eka ora hama vAtAvaraNa se, paristhitiyoM se, hetuoM se, nimittoM se prApta hone vAlI samasyAoM para vicAra kareM to dUsarI ora vyakti ke Antarika srotoM para bhI vicAra kreN| yahIM adhyAtma kA aura bhautika vijJAna kA eka kendra bindu banatA hai- Man Unknown / usameM vaijJAnika dRSTi se itanA sArA vizleSaNa kiyA gayA hai ki usake mastiSka kA nabbe pratizata se adhika hissA ajJAta hI hai| jJAna bahuta choTA sA bindu hai| kintu ajJAna to pUrA kA pUrA samudra hI hai| adhyAtma ke AcAryoM ne ajJAna para bhI bahuta zodha kiyA aura anubhUti ke bAda ghoSaNA kI ki bhItara itane bar3e mahAsAgara laharA rahe haiM jinakI vartamAna bhUmi para milane vAle kisI bhI mahAsAgara se tulanA nahIM kI jA sktii| hamAre bhItara to cAra ananta mahAsAgara, jinakI koI sImA nahIM, laharA rahe haiN| unakI uttAla UrmiyA~ uchala rahIM haiN| kintu isa ananta catuSTayI ('ananta jJAna' ananta darzana,

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mana kI zAnti-anekAnta dRSTi se 335 ananta AnaMda, aura ananta zakti) se hama anajAna haiN| vaidika sAhitya meM sat, citt aura AnaMda bahuta prasiddha hai| siddhAnta rUpa meM jAnate haiM ki hamAre bhItara cAra ananta haiM kintu unakA sAkSAtkAra kaise ho? usa prakriyA se Ama janatA anabhijJa nahIM hai| jaba AdamI apanI zakti se aparicita hai to apane Apako kaise pahacAna sakatA hai aura kaise dUsare ko avabodha karA sakatA haiM? adhyAtma ke AcAryoM ne manuSya ke mana kI gaharAiyoM meM jAkara jhAMkA, usa anaMta catuSTayI meM DubakiyAM lagAkara jina mUlyoM kI pratiSThA kI, jina tathyoM kA pratipAdana kiyA aura manuSya ke vyaktitva kA citra ubhArA yadi vaha hamAre sabake sAmane hotA to zAyada mana kI zAnti kA prazna (Tranquility), citta ke AnaMda kA prazna (Eternal Joy), samabhAva kI anubhUti (Equanimity) aura viveka-prajJA (True Maturity)kI prApti jaTila nahIM hotii| unhoMne vyakti ke labdhimana (avacetana mana- Subconscious Mind) ko samajhA, usa Aloka meM dekhA aura parakhA ki bhAva zuddhi ke binA mana kI zAnti kA prazna kabhI samAhita nahIM ho sktaa| eka dhArA hamAre bhItara hai- bhAva azuddhi kI aura dUsarI dhArA pravahamAna hai- bhAva zuddhi kI / jabajaba hama bhAva kI azuddhi kI dhArA se jur3ate haiM (moha, kAma, krodha, mAna, mAyA, lobha Adi) mana kI samasyAe ulajha jAtI haiN| vaha pAgala ho jAtA hai| eka bAta ko pakar3a letA hai, eka raTa laga gayI, eka dhuna maca gayI, pAgala ho gyaa| yaha sArA ekAMgI dRSTikoNa kA pratiphala hai aura jaba-jaba hama apanI bhAva-zuddhi kI dhArA meM jur3ate haiM (kSamA, samatA, saralatA, namratA, nirlobhatA, satya, zauca Adi) saba kucha ThIka ho jAtA hai| jo vicAra kA tAMtA tor3ane kI kSamatA rakhatA hai aura koI azuddha bhavadhArA A jAtI hai to jo use haTAnA jAnatA hai, vaha saccA samajhadAra insAna hotA hai| azuddha bhAva kI dhArA aura vaha samajhadArI kI dhArA donoM saTI huI baha rahI haiN| aba kisa dhArA meM AdamI kaba calA jAe, kahA nahIM jA sakatA hai| ____ Aja ke zarIrazAstrI batalAte haiM ki hamAre mastiSka meM do aisI graMthiyA~ haiM, eka harSa kI aura eka hai zoka kii| donoM saTI huI haiN| harSa kI granthi udghATita ho jAe to hara ghaTanA meM vyakti sukha kA anubhava kre| yadi zoka vAlI granthi khula jAe to phira cAhe kitanA hI bhautika sukha-saMpatti ho, du:kha kA anta hone vAlA nahIM hai| para khatarA yahI hai ki eka ko kholate samaya dUsarI khula jAe to phira sArA caupaTa ho jaae| sukha aura duHkha kI dhArAeM samAntara cala rahI haiN| thor3A sA paira idhara se udhara par3A, basa khatarA taiyAra hai| isI bindu para jAgarUkatA kI jarUrata hai| AdamI nirantara sAvadhAna rhe| kisI bhI avasara para pramAda mata kro| aMtasrAva graMthiyAM aura bhAvadhArA AhAra se prabhAvita hote haiN| zaddha sAtvika annAhAra, phalAhAra, gaudugdhAhAra se

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336 Multi-dimensional Application of Anekantavada bhAva-zuddhi kI dhArA pravahamAna rahatI hai aura tAmasika-mAMsAhAra, matsyAhAra, anDe ke sevana se azuddha dhArA utpanna hotI hai| AhAra ke mUla meM nyAyasaMpanna vaibhava honA atyaMta Avazyaka hai| satsaMga, dhyAna, tapa-tyAga, yama-niyama, dayA-dAna Adi AlambanoM ke sAtha citta ko lagA deM, jisase ki bhAvadhArA (adhyavasAya) azuddha na bne| priya aura apriya; rAga aura dveSa; mitra aura zatra; santAna aura apamAna; iSTa aura aniSTa; bhaya aura abhaya; anukUla aura pratikUla; zubha aura azubha; ahiMsA corI kA bhAva na jge| sAvadhAna! agara AlaMbanoM ko hI saba kucha mAna leMge to aura bhrAnti panapa jaaegii| inake sahAre anta:karaNa meM praveza kareM aura sva meM sthirIkaraNa kreN| AlambanoM kA upayoga hai| inake binA aura prakriyA ke binA kahIM pahuMcA hI nahIM jA sktaa| hara koI AdamI sIdhA prazama nahIM bana jaataa| eka nizcita praNAlI se gujaranA hotA hai| jaba usa praNAlI kA aMtima bindu prApta hotA hai to vyakti pUrNa zAMta bana jAtA hai| hamArA dRSTikoNa bahuta ekAMgI hotA hai| siddhAMta ko par3hate haiM kintu ekAMgitA se grahaNa karate haiN| jahAM ekAMgitA hotI hai vahAM sArthakatA kama hotI hai aura anartha kI saMbhAvanA adhika hai| hamArA mana sAmAjika vAtAvaraNa se prabhAvita hotA hai yaha saca hai| hamArA mana dravya, kSetra, kAla se prabhAvita hotA hai, saccAI hai| hamArA mana bhAva se yAnI avasthA vizeSa se prabhAvita hotA hai, yaha bhI saccAI hai| yaha zikSA aura saMskAroM se prabhAvita hotA hai, yaha bhI saccAI hai| nyAya saMpanna vaibhava aura AhAra se bhI prabhAvita hotA hai yaha bhI saccAI hai| kintu ye sArI kI sArI saccAiyAM ekAMgI saccAiyAM haiN| pUrNa satya eka bhI nahIM hai| yadi hama pUrNa satya ke AdhAra para eka bAta ko pakar3akara baiTha jAyeM to bar3I samasyA paidA ho sakatI hai aura hameM saccA samAdhAna nahIM mila sktaa| hameM sApekSavAda se samajhanA hogA aura sahI niSkarSa nikAlanA hogaa| eka yakSa prazna hai ki jaba hamArA mana itane prabhAvoM se prabhAvita hai taba mAnasika zAnti milane kA hamAre sAmane prazna hI nhiiN| hama to nirantara mAnasika azAnti ke cakra meM hI phaMse rheNge| magara aisI bAta nahIM hai| aneka prabhAva jarUra Ate haiM kintu hamAre pAsa surakSA ke sAdhana bhI vidyamAna haiN| vaha upAya hai- bhAvazuddhi aura satat jaagruuktaa| mAnasika azAMti aura tanAva ke aneka kAraNa haiN| una sabakA samyak vizleSaNa kie binA hama mana kI samasyAoM kA saccA samAdhAna nahIM de skte| hara vyakti jAne yA na jAne para kama se kama jo mAnasika zAnti ke kSetra meM kAma karane vAle haiM, mAnasika cikitsA ke kSetra meM kAma karane vAle haiM, rASTra aura vizva zAnti kI carcA aura parikramA karane vAle haiM aura ahiMsA ke kSetra meM kAma karane vAle haiM una logoM ke liye to yaha bahuta jarUrI hai ki ve una sAre hetuoM ko samyak rUpa se jAneM-samajheM aura phira samAdhAna kI bAta kreN|

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anekAntavAdaH eka manovaijJAnika vivecana DaoN0 ajira caube hama apane dainika kriyAoM meM pratidina eka hI vastu yA ghaTanA ke aneka pahaluoM para vicAra karate haiM, kyoMki pratyeka vastu ananta guNa-dharmoM vAlI hotI hai, isa dRSTi se vicAraNIya sambandhita vastu ke pakSa ke atirikta anya pakSoM kA pratighAta na ho aura usa vicAraNIya vastu kA svarUpa bhI pUrNa spaSTa ho jAya to kahIM bhI TakarAva kI sthiti utpanna nahIM hotI / dharmAcAryoM ne ukta saMpratyaya para manovaijJAnika dRSTi se vicAra kara "anekAntavAda" jaise siddhAntoM kA pratipAdana kiyA / Adhunika yuga meM bar3hate cintana ke sAtha manovijJAna ke rUpa meM eka svatantra vidhA vikasita huI jisake antargata sAmAjika, Arthika, rAjanaitika tathA mAnava-kalyANa sambandhI visaMgatiyoM ko dUra karane ke prayAsa hue haiN| yahI kAraNa hai ki maikDUgala (1914) ne manovijJAna ko "jIvita prANiyoM ke vyavahAra kA vidhAyaka vijJAna" batAyA hai| prAyaH pratyeka vyakti jAne - anjAne manovaijJAnika paddhatiyoM kA prayoga karatA rahatA hai| yahA~ yaha bhI kahanA prAsaMgika hogA ki pratyeka dharma jitanA vaijJAnika hai utanA hI manovaijJAnika bhii| aisA hI eka saMpratyaya "anekAnta" bhI hai jisakI manovaijJAnika dRSTi kA prayoga hama pratidina apane vyavahAroM meM karate rahate haiM, ye aura bAta hai ki isakI pratyakSa jAnakArI hameM nahIM hotI / jaina darzana kI mAnyatA hai ki pratyeka vastu aneka guNa-dharma vAlI hai| isa lie usakA aneka dRSTiyoM se vicAra karake pratipAdana honA caahie| isI ko "anekAntavAda" kahA gayA hai| jaina manISiyoM kI dRSTi meM mahAvIra kI sampUrNa dezanA anekAnta dRSTi se huii| anekAnta zabda "aneka" aura "anta" do zabdoM se milakara banA hai| aneka kA artha hai- eka se adhik| eka se adhika do bhI ho sakate haiM aura anaMta bhI / do aura ananta ke bIca aneka dharma saMbhava haiN| tathA 'anta' zabda kA artha hai dharma arthAt

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338 Multi-dimensional Application of Anekantavada gunn| pratyeka vastu meM ananta guNa vidyamAna haiM, ataH jahA~ aneka kA artha ananta hogA vahAM anta kA artha guNa lenA caahie| isa vyAkhyA ke anusAra artha hogA- ananta guNAtmaka vastu hI anekAnta hai| kintu jahA~ aneka kA artha do liyA jAyegA vahAM "anta" kA artha dharma hogaa| taba yaha kahA jA sakatA hai ki - paraspara viruddha pratIta hone vAle do dharmoM kA eka hI vastu meM honA anekAnta hai| anekAnta dRSTi yA nayadRSTi virATa vastu ko jAnane kA vaha prakAra hai, jisameM vivakSita dharma ko jAnakara bhI anya dharmo kA niSedha nahIM kiyA jaataa| unheM gauNa yA avivakSita kara diyA jAtA hai aura isa prakAra hara hAlata meM pUrI vastu kA mukhya gauNa bhAva se sparza ho jAtA hai| usakA koI bhI aMza kabhI nahIM chUTa paataa| jisa samaya jo dharma vivakSita hotA hai vaha usa samaya mukhya yA arpita bana jAtA hai aura zeSa dharma gauNa yA anarpita raha jAte haiN| isa taraha jaba manuSya kI dRSTi anekAnta tattva kA sparza karane vAlI bana jAtI hai taba usake samajhAne kA DhaMga bhI nirAlA ho jAtA hai / vaha socatA hai ki hameM usa zailI se vacana prayoga karanA cAhie, jisase vastu kA yathArtha pratipAdana ho| isa zailI yA bhASA ke nirdoSa prakAra kI AvazyakatA se hI "syAdvAda" kA aviSkAra huaa| anekAnta dRSTi ko yadi hama manovijJAna ke saMdarbha meM dekheM to donoM meM gahana pArasparika sambandha dRSTigocara hotA hai / yadi eka hI uddIpaka (S) alaga-alaga pAMca vyaktiyoM ko diyA jAya to sabhaMva hai ki una pAcoM kI anukriyAyeM (R) pRthak-pRthak bAta kI ora iMgita kreN| udAharaNArtha - uddIpaka hai, nahIM hai, ho sakatA hai, ho bhI sakatA hai aura nahIM bhI tathA hai lekina kahA nahIM jA sakatA ityAdi / yaha mahAn Azcarya kA viSaya ho sakatA hai ki manovijJAna kA vidhivata adhyayana lipijiMga vizvavidyAlaya meM vilhema vuNTa (1879) dvArA prathama prayogazAlA kI sthApanA ke bAda prAraMbha huA, jabaki anekAnta kA manovaijJAnika sampratyaya 24 tIrthaMkaroM kI mahAna paramparA se jur3A huA hai| yadi anekAnta ko vyakti pratyakSIkaraNa ke pariprekSya meM dekheM to jJAta hotA hai ki eka hI vyakti kA pratyakSIkaraNa vibhinna vyaktiyoM dvArA vibhinna koNoM se kiyA jAtA hai| yahA~ vyakti - pratyakSIkaraNa ke guNAropaNa siddhAnta kI carcA karanA prAsaMgika hogaa| kelI (1967-1971) ke anusAra prekSaka (Observer) eka choTe moTe sAmAnya vaijJAnika kI bhAMti hotA hai| jo abhikartA (Actor) kI kriyAoM kA nirIkSaNa karake yaha saMjJAna karatA hai ki una kriyAoM kA kAraNa kyA hai ? udAharaNa ke lie mAna liyA jAe ki koI chAtra kisI cuTakule ko par3hakara jora se haMsa par3atA hai| aisI sthiti

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anekAntavAdaH eka manovaijJAnika vivecana 339 meM prekSaka yaha jAnanA cAhatA hai ki chAtra ke haMsane kI yaha kriyA chAtra ke viSaya meM kyA batAtI hai| sarvaprathama to use yahA~ nirdhArita karanA hogA ki chAtra ke haMsane kA kAraNa kyA ho sakatA hai? kyA vaha apane haMsamukha svabhAva tathA hAsya ke prati adhika saMvedanazIlatA ke kAraNa haMsA athavA vaha cuTakulA hI itanA hAsyapUrNa thA ki usase haMsI nahIM rukI / yadi yaha nirdhArita ho jAtA hai ki chAtra apane haMsamukha svabhAva tathA hAsya ke prati apanI adhika saMvedanazIlatA ke kAraNa haMsA tabhI usake vyaktitva kA guNAropaNa (Attribution) prekSaka dvArA ho pAyegA anyathA nhiiN| kelI ke anusAra aise guNAropaNa karate samaya prekSaka kaI bAtoM para vicAra karatA hai - 1. kyA vaha chAtra anya sabhI caTakaloM ko par3hate samaya haMsatA hai athavA kevala usI cuTakale ko par3hate samaya haMsA thA? yadi vaha sabhI cuTakuloM ko par3hate samaya haMsatA hai to usa cuTakale ko par3hate samaya bhI usake haMsane kA kAraNa usakA haMsamukha vyaktitva tathA usakI hAsya ke prati saMvedanazIlatA hai| parantu, vaha yadi kevala usI cuTakule ko par3hakara haMsatA hai, anya cuTakuloM ko par3hate samaya nahIM, to usake haMsane kA kAraNa vaha cuTakulA paristhitijanya vAtAvaraNIya kAraka hai, chAtra kA vyaktitva nhiiN| 2. kyA sabhI chAtra usa cuTakale ko par3hakara haMsate haiM? yadi "hA~" to usa chAtra ke haMsane kA kAraNa vAtAvaraNa hI hai usakA vyaktitva nahIM, lekina yadi "nahIM" to usake haMsane kA kAraNa vyaktitva hI hai| 3. kyA usI' stara ke sabhI cuTakule ko kisI anya dina par3hakara bhI chAtra haMsatA hai? yadi nahIM, to haMsane kA kAraNa usakA vyaktitva nahIM varana koI kSaNika kAraNa rahA hogaa| ye tIna bindu guNAropaNa meM anekAnta dRSTi ko spaSTa batAte haiN| guNAropaNa ke atirikta bhIr3a vyavahAra para adhyayana bhI anekAnta dRSTi ke vyAvahArika pakSa para prakAza DAlate haiN| apane eka adhyayana meM caube (1992) ne pAyA ki eka hI prakAra ke bahumaMjile bhavanoM meM rahane vAle loga bhIr3a kI alaga-alaga mAtrA mahasUsa karate haiN| kucha ne bhIr3a kI mAtrA ko atyadhika, kucha ne kama, kucha ne sAmAnya tathA kucha ne kahA ki bhIr3a hai hI nhiiN| jabaki kucha ne isa ora iMgita kiyA ki ve isa viSaya meM kucha nahIM kaha skte| manovaijJAnikoM ne apane adhyayanoM meM pAyA ki prAya: pUrva sUcanA ke kAraNa vyakti pUrvAgrahoM se yukta nirNaya letA hai| briTa (1950) ke anusAra "pUrvagrahIta nirNaya zabda kA vAstavika artha aparipakva athavA pakSapAta pUrNa mata se hai|" " The word 'prejudice' actually means a premature or biased opinion." ___ - Britt (1950)

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340 Multi-dimensional Application of Anekantavada pUrvagrahIta nirNaya prAya: ekAntika dRSTi ke kAraNa hote haiN| kahane kA Azaya yaha hai ki yadi anekAntavAda kA sahI-sahI upayoga ho taba pUrvAgraha svata: hI samApta ho jaayeNge| pUrvAgraha samApta karane, janamata ko badalane aura rUr3hiyuktiyoM ko miTAne meM anekAnta kI bhUmikA se inkAra nahIM kiyA jA sktaa| pahale pUrvagrahIta nirNaya kI vizeSatAoM para prakAza DAlanA prAsaMgika hogaa| 1. pUrvagrahIta nirNaya sIkhe jAte haiN| 2. pUrvagrahIta nirNaya cetana aura acetana hote haiN| 3. inakA satya se koI sambandha nahIM hotaa| 4. yaha jhUThA saMtoSa pradAna karate haiM / 5. pUrvagrahIta nirNaya doSapUrNa aura dRr3ha sAmAnyIkaraNa para AdhArita hote haiN| pUrvagrahIta nirNaya varNa, gandha, mukhAkRti, bhASA, veza-bhUSA, dharma jAti, Arthika varga evaM rAjanItika kSetra ke AdhAra para ho sakate haiN| pUrvagrahIta nirNaya ke kAraNoM para prakAza DAlate hae manovaijJAnikoM ne Atmaprema. sIkhanA, anukaraNa, viziSTatA kI bhAvanA, viphalatA tathA nairAzya, AghAta janya anubhava, vyaktigata vizeSatAeM, dharma tathA pracAra, sAmAjika roka-thAma, sAMskRtika tathA Arthika antaroM ke atirikta bhaugolika, rAjanaitika tathA aitihAsika kAraNoM ko pramukhatA se liyA hai| jaisA ki pUrva meM kahA gayA hai ki pUrvAgraha ekAnta dRSTi ke kAraNa hote haiM, yahAM syAdvAda paddhati dvArA inheM kama karane yA samApta karane meM anekAntavAda kI pramukha bhUmikA ho sakatI hai kyoMki anekAntavAda hameM kisI bhI vastu yA ghaTanA ke pratyeka sambhAvita pahalU para vicAra kara nirNaya lene kA avasara pradAna karatA hai| isa prakAra bhIr3a vyavahAra ko jAnane, guNAropaNa karane evaM pUrvAgrahoM ko samApta karane ke atirikta sAmAjIkaraNa, adhigama tathA vyakti pratyakSIkaraNa ke sandarbha meM anekAntavAda kI mahatI bhUmikA para samyak zodha honA Avazyaka hai| prastuta zodha patra to mAtra kucha manovaijJAnika pahaluoM para hI kendrita hai| AvazyakatA to isa bAta kI hai ki anekAntavAda ke anya vyAvahArika pahaluoM para bhI zodha kArya ho| saMkSepa meM, kahA jA sakatA hai ki jainAcAryoM dvArA pratipAdita anekAntavAda eka pUrNa manovaijJAnika sampratyaya hai jo Aja ke mAnava ko ananta samasyAoM, cintA, vairAgya aura mAnasika tanAvoM se utpanna vikAroM se mukti dilA sakatA hai kintu yaha tabhI sambhava hai jaba ki anekAntavAda ko Adhunika manovaijJAnika rUpa meM grahaNa kiyA jaae|

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anekAntavAda kA vyAvahArika jIvana meM prayoga DaoN0 ramAkAnta jaina anekAntavAda zabda "aneka", "anta" aura "vAda" ina tIna zabdoM kA samuccaya hai| "aneka' kA zAbdika artha eka nahIM arthAt eka se adhika, kintu do hI nahIM, "anta' kA artha sire athavA pakSa yA pahalU athavA guNa aura "vAda" kA artha batalAne vAlA hotA hai| "anekAntavAda" jaina darzana kA viziSTa siddhAnta mAnA jAtA hai aura "syAdvAda" usakI cintana prakriyA aura usakI abhivyakti ke prakAra ke rUpa meM jur3A haA hai| prAya: jainetara cintaka aura darzanazAstrI anekAntavAda aura syAdvAda ko jaina darzana kA paryAyavAcI mAnate aura samajhate haiN| jaina dArzanikoM aura cintakoM ne to inakI vizada vyAkhyA kI hI hai, jainetara cintakoM ne bhI inake sambandha meM cintana-manana kiyA hai aura jaina darzana ke isa siddhAnta kI ora usakI isa prakriyA kI sArthakatA evaM upAdeyatA ke sambandha meM apane-apane DhaMga se apanI pratikriyA samaya-samaya para vyakta kI hai| yahAM anekAntavAda aura syAdvAda ke zAstrIya pakSa aura unake sambandha meM vibhinna cintakoM dvArA vyakta mata-matAntaroM kI carcA karanA abhISTa nahIM hai, apitu yaha dekhanA aura samajhanA hai ki anekAntavAda kA siddhAnta aura usase jur3I syAdvAda prakriyA hamAre dainandina jIvana meM kitanI prAsaMgika, saMgata, sArthaka aura upAdeya hai| _hama saba jAnate haiM ki hara sikke ke do pahala hote haiM aura sikke ke eka hI pahalU kA jJAna pUre sikke ke bAre meM hamArI jAnakArI pUrNa nahIM krtaa| hara nadI ke do chora hote haiM, hara sar3aka ke do sire| eka chora aura eka sire ko dekhane aura jAnane mAtra se bhale hI hama dUsare chora aura sire kI kalpanA, usakA anumAna apane mana meM kara leM, kintu kyA hama dAve ke sAtha kaha sakate haiM ki dUsare chora aura dUsare sire ke bAre meM hamArI kalpanA yA anumAna sarvathA satya hI hai, usameM yathArtha se kucha bhinnatA nahIM ho sakatI / sikke ke donoM pahalU dekhanA to sarala aura sahaja hai, kintu kisI

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342 Multi-dimensional Application of Anekantavada lambe rAjamArga ko eka sire se dUsare sire taka yA kisI vizAla nadI ko usake muhAne se usake sAgara meM vilIna hone taka ke sampUrNa yAtrA-patha ko dekha pAnA kyA sabhI ke lie sahaja aura saMbhava ho pAtA hai, kahanA kaThina hai| isIlie ukta rAjamArga yA vizAla nadI ke kisI aMza mAtra ko dekhane se usakI sampUrNatA ke bAre meM hamArA jJAna prAyaH hamArI kalpanA yA anumAna athavA usake bAre meM sunI-par3hI jAnakArI para AdhArita hotA hai, jo sahI bhI ho sakatA hai athavA vAstavikatA se kucha httkr| __yahI bAta anya viSayoM meM bhI bahata kucha lAgU hotI hai| kahate haiM ki bhagavAna mahAvIra ne kahA thA, "hama saba jo kucha haiM svayaM apane vicAroM kI pariNati haiM aura jo kucha hama socate haiM yA cintana karate haiM vaha hamAre apane vizvAsoM aura anubhavoM se, jo svayaM hamase athavA anya prANiyoM se athavA donoM se sambandhita hai, jur3A huA hai|" kevala una sabakA, sahAnubhUtipUrNa parIkSaNa aura vivekapUrNa vizleSaNa para AdhArita taTastha adhyayana tIvra virodha kI sthiti meM bhI eka dUsare ko samajhane aura sukhada samanvaya karane meM sahAyaka hotA hai|" isIlie bhagavAna mahAvIra kA mAnanA thA ki" yadi koI vyakti kisI vastu ke aneka pakSoM meM se anya saba pakSoM kI upekSA karate hue yA unheM asvIkAra karate hue usake kevala eka pakSa se cipakA rahe to vaha kabhI satya kI anubhUti nahIM kara sktaa|' isIlie satya kI anubhUti ke lie anekAnta darzana aura usakI syAdvAda paddhati ko jAnanA Avazyaka hai| ___ "syAt' kA artha yahAM zAyada nahIM hai jo prAya: loga samajha lete haiM aura isa paddhati ko anizcitatAvAdI mAna lete haiN| syAdvAda paddhati ke prasaMga meM "syAt' kA artha "eka prakAra se' eka dRSTikoNa se "athavA' eka viziSTa dRSTikoNa yA pakSa se dekhA jAnA hai'' yaha satya ko, vAstavikatA ko jAnane kI eka prakriyA hai| hama loga aksara yaha socate haiM ki tarka ke dvArA satya ko jAna leMge, dUsare ko samajhA deMge aura use pratiSThita kara deMge parantu sarvathA aisA nahIM hai| prAya: tarka ke dvArA hama satya ko nahIM jAnate, nahIM samajhate, apitu apane sImita jJAna para AdhArita apane pUrvAgrahoM ko puSTa karane aura apane bar3appana ko ujAgara karane kA prayatna karate haiN| tarka dete samaya hameM yaha dhyAna rakhanA cAhie ki hamArA tarka kisa kAma A rahA hai, satya ko jAnane ke lie athavA jo kucha jAnate haiM use satya siddha karane ke lie yadi hamAre tarka meM hamArI svayaM kI pratiSThA kA prazna nahIM hai, apanA sammAna bar3hAne kA uddezya nahIM hai, ahaMkAra ko puSTa karane kA prayatna nahIM hai aura hama pUrvAgraha aura kadAgraha se pIr3ita nahIM haiM, to hamArA tarka dUsaroM ko mAnya ho sakatA hai, kintu yadi hamArA abhiprAya dUsarA hai, hama apanI mAna-pratiSThA hetu, apane ahaMkAra kA poSaNa karane ke lie tarka dvArA balAta dUsaroM ko apane pUrvAgraha-kadAgraha manavAnA cAhate haiM to hamArA

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anekAntavAda kA vyAvahArika jIvana meM prayoga 343 tarka dUsaroM ko sahaja svIkArya nahIM hogA kyoMki koI bhI vyakti apane ko hamase kama jJAnI mAnane ko ekAeka taiyAra nahIM hogaa| isameM kevala hamArI pratiSThA hI nahIM sAtha hI usakI apratiSThA bhI nihita hai| ata: tarka dene meM vAcaka kA abhiprAya mahattvapUrNa hotA hai| yadi hama kisI vastu ko yA vyakti ko sahI-sahI jAnanA cAhate haiM to yaha Avazyaka hai ki hama apane pUrvAgrahoM se hI na badhe rheN| jJAna kA bhaNDAra asIma hai, ananta hai aura hamArI svayaM kI jAnakArI bahuta siimit| hameM dUsaroM kI jAnakArI kA lAbha lenA ucita hai| kisI bhI vastu ke vibhinna svarUpa hote haiM, vaha vibhinna dharmA hotI hai| jaise udAharaNa ke lie koI kI hai, vaha karsI to hai hI, usameM lakar3I bhI lagI hai, lohe kI kIla bhI lagI hai, nAyalAna ke dhAge kI yA beMta kI banI huI hai, bar3hiyA pAliza bhI kI huI hai aura usa para makhamala lagI gaddI bhI rakhI huI hai| vaha ina sabakA samuccaya hai, mAtra lakar3I kI kursI nahIM / phira yaha bhI dekhanA hai ki usapara baiThane vAlA, kauna hai? jo usa kursI para baiThatA hai, kursI prAya: usI ke nAma se jAnI jAtI hai, jabaki vaha vyakti svayaM kursI nahIM hotaa| isI prakAra saMsAra meM, samAja meM, parivAra meM kisI eka vyakti ke hI bhinnabhinna vyaktiyoM se bhinna-bhinna sambandha hote haiN| kisI eka sambandha ko lekara usake pUrNa vyaktitva kA bodha hone kA dAvA karanA kahAM taka saMgata hogA? vaha vyakti eka hI samaya meM putra bhI hai, bhAI bhI hai, pati bhI hai, pitA bhI hai, cAcA-cAU, phUphA, mAmAmausA-jIjA-sAlA-mitra-aphasara-mAtahata Adi saba kucha hai, kintu sabake lie saba kucha nahIM hai| mAtA-pitA kI dRSTi meM putra, bhAI-bahanoM kI dRSTi meM bhAI, patnI kI dRSTi meM pati, santAna kI dRSTi meM pitA, bhatIje-bhatIjiyoM kI dRSTi meM cAcA yA tAU sAlesAliyoM kI dRSTi meM jIjA aura apane jIjA-bahanoI kI dRSTi meM svayaM sAlA, sAle ke baccoM ke lie phUphA, bahana ke baccoM ke lie mAmA, sAlI ke baccoM ke liye mausA, mAhatoM kI dRSTi meM aphasara aura apane aphasaroM kI dRSTi meM svayaM mAtahata aura dezavAsiyoM kI dRSTi meM mAtra nAgarika hotA hai| yadi vyApAra karatA hai to apanA mAla becate samaya vyApArI aura dUsaroM kA mAla kharIdate samaya kharIdadAra hotA hai| isa prakAra prAya: hara vyakti eka sAtha kabhI-kabhI paraspara virodhI sambandha or3he rahatA hai| hama yadi kisI vyakti ko eka hI, yA kucha viziSTa rUpoM meM hI jAnate haiM to yaha Avazyaka nahIM hai ki hama use saba prakAra se jAnate hI hoN|| jo kucha hama dekhate haiM, sunate haiM yA par3hate haiM, kyA hama dAve ke sAtha kaha sakate haiM ki vaha saba satya hI hai? kyA hamArI dRSTi dhokhA nahIM khA sakatI hai? dekhakara jo hama samajha rahe haiM, anumAna lagA rahe haiM, kyA vaha mithyA nahIM ho sakatA? aisI to

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344 Multi-dimensional Application of Anekantavada aneka ghaTanAeM par3hane-sunane meM AI haiM jaba kisI ne dUra se koI dRzya dekhakara use pUrNatayA samajhe binA apane mana meM koI mithyA bhrama paidA kara liyA aura usa galataphahamI kA nivAraNa karane kA upAya na kara usakA, zikAra ho, na kevala svayaM manastApa kA bhAgI huA, apitu apane parivArajanoM ko bhI du:khI kara baiThA athavA akalpanIya aparAdha yA kukRtya kara baitthaa| ata: jo kucha hamArI dRSTi dekhatI hai vahI saba sahI hai, Avazyaka nahIM hai| aisA bhI hotA hai ki kabhI hama kahIM aisI jagaha pahu~ce jahAM do loga pahale se Apasa meM bAta kara rahe hoN| unakI bAtacIta kA koI aMza hamAre kAnoM se TakarAyA nahIM ki hama ThiThaka gaye aura binA pUrvApara mAlUma kiye usa Tukar3e ke AdhAra para pUrI bAta kA tAnA-bAnA apanI kalpanA se bunane lage aura phira usake AdhAra para una bAta karane vAloM ke prati apane mana meM dhAraNA banAne lage, apane mana ko kuNThAgrasta karane lage yA unake prati duSpracAra yA bhrAmaka pracAra karane lge| aisI ghaTanAoM kA bhI sarvathA abhAva nahIM hai| paraspara sambandhoM meM adhikAMza galataphahamiyoM ke mUla meM hamAre kAnoM dvArA sune kisI vArtAlApa ke yatkiMcit ve Tukar3e hote haiM jinakA pUrvApara jAnane kA yatna kiye binA hama mithyA bhrAnti ke zikAra ho jAte haiN| ata: apane kAnoM kA bhI satya jAnane ke sambandha meM pUrA bharosA nahIM kiyA jA sktaa| bhale hI A~khoM aura kAnoM ke bIca cAra-cAra aMgula kA phaisalA hai, yadi hama ina donoM kA samanvayAtmaka prayoga kisI ghaTanA ke dRzya yA zravya ko samajhane ke lie kareM aura apanI viveka buddhi kA prayoga kisI niSkarSa para pahuMcane ke pUrva, ghaTanA ke pUrvApara ko samajhane ke liye kareM, to kadAcit hama mithyA bhrAntiyoM kA zikAra hone aura pArasparika sambandhoM meM kaTutA lAne se baca skeN| _ 'gurujI hamame jyAdA jJAnI haiM aura isI prakAra 'pustaka praNetA bhI hamase jyAdA jJAna rakhate haiN| isameM sandeha karane athavA UhApoha karane kI vizeSa bAta nahIM haiN| kintu kyA gurujI jinase hamane adhyayana kiyA aura pustaka praNetA vidvAn jinakI pustaka hamane par3hI, sarvajJa haiM, isa prazna kA uttara denA kadAcit kaThina hai| jaisA ki Upara kahA jA cukA hai, jJAna kA bhaNDAra asIma hai, ananta hai| apanI-apanI kSamatA aura ruci ke anurUpa sabhI loga adhikAdhika jJAnArjana kA prayAsa karate haiN| kintu jJAna kA sampUrNa bhaNDAra kisI eka vyakti yA kinhIM vyaktiyoM kI sAmarthya meM ho, yaha dAvA to zAyada hI koI kara sake / sarvajJa kevalI bhagavAna bhI zAyada svayaM yaha dAvA karane meM saMkoca kara jAyeM, phira hama jaise sAdhAraNa manuSyoM kI visAta hI kyA? Aja saMsAra kA bar3e se bar3A vaijJAnika yahI kahatA hai ki vaha paramANu kI

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anekAntavAda kA vyAvahArika jIvana meM prayoga 345 sampUrNa prakriyA ke bahuta thor3e se aMza ko jAna pAyA hai| samasta prakriyA ko jAnanA to bahuta dUra kI bAta hai, usake nikaTa pahuMcane kI sAmarthya bhI usameM nahIM hai| eka paramANu ke jitane svarUpoM aura guNoM ko vaha vizleSita kara pAyA hai usase bahuta adhika avazeSa haiN| unako jAnane meM usakA jJAna kahIM na kahIM lar3akhar3A rahA hai / paramANu ke sabhI svarUpoM aura gaNoM ko vaha kabhI jAna bhI pAyegA, isakI saMbhAvanA pratIta nahIM hotii| aisA kahakara vaha vaijJAnika eka paramANu ke samakSa apanA vinamra bhAva vyakta karatA hai| Aja kI duniyA~ meM samAcAra-patroM, patra-patrikAoM, AkAzavANI aura dUradarzana jaise janasaMcAra mAdhyamoM kA bolabAlA hai| ye hI kisI ghaTanA, vyakti, vastu Adi ko jAnane-samajhane ke lie, kisI vastu Adi ke prati hamArI ruci jAgrata karane athavA usase ghRNA, vitRSNA utpanna karAne hetu hamAre mana-mastiSka ko saMcArita karane vAlI mahattvUparNa AMkha-kAna Adi haiN| kintu unase prApta sAmagrI kyA sarvathA vizvasanIya hI hai? yaha sahI hai ki jo kucha ina mAdhyamoM dvArA hamAre mana-mastiSka kI bhojana thAlI meM parosA jA rahA hai saba kupathya nahIM hai, kintu saba pUrNa pathya aura satya bhI nahIM hai| kisI eka hI ghaTanA ke bAre meM vibhinna patra-patrikAoM meM bhinna-bhinna prakAra se varNana prastuta kiyA jAtA hai| varNana kI bhinnatA hote hue bhI ghaTanA kA satyAMza unameM nihita hotA hai| jisane jisa dRSTi se usa ghaTanA ko dekhA, jAnA yA samajhA usane usakA usa rUpa meM varNana kiyaa| ata: usa varNana kI, apane mana ko priya na lagane para bhI, Apa sarvathA mithyA kahakara upekSA nahIM kara sakate, usako sarvathA asvIkAra nahIM kara skte| satya kI taha meM pahuMcane ke liye ukta ghaTanA ke bAre meM dUsare pakSoM ko bhI jAnanAsamajhanA ucita hogaa| burAiyoM meM bhI acchAiyAM haiM aura acchAiyoM meM bhI burAiyAM haiN| dekhiye, kaisA virodhAbhAsa hai, kintu hai sty| tabhI to kisI bhI viSaya ke pakSa aura vipakSa ko lekara vAda-vivAda pratiyogitAeM karAI jAtI haiM, lekha Adi likhe jAte haiN| prAyaH ApasI jhagar3oM kA eka kAraNa yaha hotA hai ki jo maiM kaha rahA hU~ vahI satya hai anya nahIM, agara yaha mAna leM ki jo maiM kaha rahA vaha bhI satya hai aura dUsarA kaha rahA hai usameM bhI satya ho sakatA hai to zAyada jhagar3A miTa jAye aura sadbhAvanA kA vAtAvaraNa banA rheN|

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saptabhaMgI:bahumUlyAtmaka tarkazAstra ke sandarbha meM DaoN0 bI0 Ara0 yAdava jaina darzana kI mAnyatA hai ki vastueM ananta dharmAtmaka haiN| anekAntavAda evaM syAdvAda ke siddhAnta vastu kI ananta dharmAtmakatA ko svIkAra kara eka hI vastu meM bhinna-bhinna dRSTikoNoM se nityatva - anityatva, ekatva - anekatva Adi virodhI dharma yugaloM kA samanvaya karate haiN| isake sAtha hI yaha bAta spaSTa hai ki eka sAdhAraNa mAnava ke lie ananta dharmAtmaka vastu ke sampUrNa svarUpa ko jAnakara usakA yathocita zabdoM meM varNana kara pAnA saMbhava nahIM hai, kyoMki usakI jJAna-zakti aura zabda - sAmarthya donoM hI sImita hotI hai| isalie ananta dharmAtmaka evaM anekAntika vastu ke vivakSita kathya dharma ko avivakSita zeSa dharmoM se pRthaka karanA anivArya ho jAtA hai| aisI avasthA meM yaha Avazyaka hai ki usake yathArtha jJAna evaM kathana ke lie kisI aisI vidhA yA dRSTi kA upayoga kiyA jAya, jisase prakathana meM vivakSita dharma kA pratipAdana to ho kintu usameM avasthita avivakSita zeSa dharmoM kI upekSA na ho / mAtra isI lakSya ko lekara jaina AcAryoM ne apanI pramANa - mImAMsA meM saptabhaMgI kI yojanA kI / jaina AcAryoM kI dRSTi meM saptabhaMgI eka aisA siddhAnta hai jo vastu kA AMzika kintu yathArtha kathana karane meM samartha hotA hai, kyoMki usake pratyeka bhaMga meM prayukta 'syAt' zabda eka aisA praharI hai, jo prakathana kI maryAdA ko saMtulita rakhatA hai| vaha saMdeha evaM anizcaya kA nirAsa kara vastu ke kisI rUpa dharma vizeSa ke sambandha meM eka nizcita sthiti kI abhivyakti karatA hai ki vastu amuka dRSTi se amuka dharmavAlI hai| vaha usa vivakSita dharma ko avivakSita dharmoM se pRthaka kara yaha spaSTa karatA hai ki vastu meM una avivikSita dharmoM kI bhI avasthiti hai| syAt pada isa bAtapara bala detA hai ki hamAre prakathana meM vastu ke avivakSita dharmoM kI pUrNatayA upekSA na ho jAya / sAmAnya rUpa se hamArI bhASA asti aura nAsti kI sImAoM se ba~dhI huI hai| hamArA koI prakathana yA to astivAcaka hotA hai yA nAstivAcaka / yadi hama isa sImA

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 347 kA atikramaNa karanA cAhate haiM to hameM avaktavyatA kA sahArA lenA par3atA hai| isa prakAra asti, nAsti aura avaktavyatA ye abhivyakti ke prArUpa haiN| abhivyakti ke ina tInoM prArUpoM meM pArasparika saMgati aura avirodha rahe aura ve eka dUsare ke niSedhaka na baneM, isalie jaina AcAryoM ne pratyeka prakathana ke pUrva syAt pada lagAne kI yojanA kii| ina tInoM abhivyaktiyoM ke prArUpoM ke pArasparika saMyoga se syAt pada yukta jo sAta prakAra ke prakathana banate haiM use saptabhaMgI kahate haiN| ___jaina-AcAryoM ne isa saptabhaMgI ko vibhinna rUpoM meM paribhASita kiyA hai| tattvArtharAjavArtika meM saptabhaMgI kA artha spaSTa karate hue kahA gayA hai ki eka vastu meM avirodhapUrvaka vidhi aura pratiSedha kI kalpanA ko saptabhaMgI kahate haiN| ('praznavazAdekasmin vastunyavirodhena vidhi pratiSedhavikalpanA saptabhaMgI' arthAt praznakartA ke jijJAsA ko dhyAna meM rakhate hue nAnA dharmoM se samanvita kisI padArtha ke vivakSita dharma kA avivakSita nAnA dharmoM se avirodha pUrvaka sapta prakAra ke vAkyoM dvArA kathana karanA saptabhaMgI hai| paMcAstikAya meM kahA gayA hai ki pramANa vAkya se athavA naya vAkya se kisI eka vastu meM avirodha rUpa se jo sat va asat Adi dharma kI kalpanA kI jAtI haiuse saptabhaMgI kahate haiN| ekAsminnavirodhena pramANanayavAkyAt / sadAdikalpanA yA ca saptabhaGgIti sA matA // 2 saptabhaMgAtaraMgiNI tathA nyAyadIpikA meM bhI saptabhaMgoM ke samUha ko hI sapta bhaMgI kahA gayA hai saptAnAM bhaGgAnAM samAhAraH sapta bhnggiiti| saptabhaMgInaya pradIpaprakaraNa bhI saptabhaMgI ko isI rUpa meM paribhASita karatA hai| usameM kahA gayA hai ki vidhi aura niSedha ke dvArA apane abhipreta artha kA abhidhAna karane vAlA naya samUha saptabhaMgI hai| vidhiniSedhAbhyAM svArthamabhidhAnaM, sptbhNgiimnugcchti| isa prakAra anekAntavAdiyoM ne ananta dharmAtmaka vastu ke eka-eka dharma ko abhimukha karake vidhi-niSedha kI kalpanA dvArA sAta prakAra ke bhaMgoM (prakathanoM) kI yojanA kI hai| inhIM sAtoM bhaMgoM ke samAhAra ko saptabhaMgI kahate haiN| isa saptabhaMgI ke sambandha meM vicArakoM meM bar3A matabheda hai| kucha dArzanikoM ke anusAra yaha saptabhaMgI jaina AcAryoM kI mana-gaDhanta kalpanA hai tathA dUsare dArzanika ise ardhasatyoM kA pratipAdaka siddhAnta kahate haiM, kintu yaha yathArtha nahIM hai| yaha to vastu kI yathArthatA ko spaSTa karane kI eka paddhati hai, yaha jaTila vastu-svarUpa ke pratipAdana

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Multi-dimensional Application of Anekantavada kI eka viziSTa zailI hai| isake kucha bhaMga to atyanta prAcIna kAla se pracalita rahe haiN| yahA~ taka ki prAcIna jaina, bauddha evaM vaidika granthoM meM bhI isake kucha bhaMgoM kA ullekha milatA hai| hA~, yaha bAta avazya satya hai ki saptabhaMgI ke sAtoM bhaMgoM kA ullekha prAcIna granthoM meM nahIM hai| parantu yaha kahanA nitAnta nirmUla hai ki usake kisI bhI bhaMga kA ullekha prAcIna Agama granthoM meM nahIM hai / saptabhaMgI ke kucha bhaMgoM kA ullekha vaidika granthoM meM bhI hai| jaina AcAryoM ne una bhaMgoM meM kucha aura bhaMgoM kA jor3a kara mAtra unakA vistAra kiyA hai| saptabhaMgI ke mUla bhaMga vaidika evaM bauddha granthoM meM bhI upalabdha haiN| kisI bhI vastu ke viSaya meM kathana ke lie mukhya rUpa se do hI pakSa hote haiM- prathama vidhi pakSa aura dUsarA niSedha pakSa / ye donoM hI pakSa eka hI vastu meM eka sAtha apekSA bheda se vidyamAna rahate haiM; kyoMki kisI vastu ke viSaya meM eka pakSa se koI kathana kiyA jAtA hai to dUsarA pakSa bhI usI ke sAtha upasthita ho jAtA hai| jaba hama kisI vastu ke viSaya meM kisI guNa-dharma kA svIkArAtmaka kathana karate haiM to usakA pratipakSI niSedha pakSa bhI svAbhAvika rUpa se A hI jAtA hai| udAharaNArtha jaba hama kahate haiM ki amuka vastu lAla hai to yaha bAta bhI spaSTa ho jAtI hai ki vaha harI yA pIlI Adi nahIM hai| isa prakAra ye donoM pakSa ( asti - nAsti ) eka hI vastu meM sadaiva sAthasAtha vidyamAna rahate haiN| vidhi-niSedha ina donoM pakSoM ke upasthita hone para samanvaya kI sthiti utpanna ho jAtI hai| yadi donoM pakSa samanvayakartA ke samakSa upasthita na hoM to unameM samanvaya ho hI nahIM sktaa| ataH samanvaya ke lie ina donoM pakSoM kA honA Avazyaka hai| isa prakAra vidhi evaM niSedha ke ina do pakSoM se saptabhaMgI kI vikAsa yAtrA zurU hotI hai| 348 parantu yahA~ hamArA uddezya saptabhaMgI kA vikAsa batAnA nahIM hai balki hamArA uddezya Adhunika tarkazAstra ke sandarbha meM usakI saptamUlyAtmakatA nirdhArita karanA hai / kintu isa prasaMga meM saptabhaMgI ke pratyeka bhaMga kA saMkSipta paricaya denA yahA~ aprAsaMgika na hogaa| saptabhaMgI ke sAtoM bhAgoM kA prArUpa nimna prakAra hai 1) syAdasti 2) syAnnAsti 3) syAdasti ca nAsti 4) syAt avaktavya 5) syAdasti ca avaktavya 6) syAnnAsti ca avaktavya 7) syAdasti syAnnAsti ca avaktavya

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 349 7) syAdasti ca nAsti cAvaktavya 1. prathama bhaMga-syAdasti isa bhaMga se vastu meM astirUpatA kA nirdhAraNa hotA hai ki amuka vastu meM amuka dharma kA astitva amuka apekSA se hai| "syAt'-"asti" "eva" kA zAbdika artha hI hai ki kisI apekSA vizeSa se vastu meM bhAvAtmaka dharmoM kI sattA hai hii| jaise "syAdastyeva ghaTaH" kA artha hai- svacatuSTaya kI apekSA se ghaTa meM bhAvAtmaka dharmoM kI sattA nizcita rUpa se hai / yadyapi yaha bhaMga vastu ke bhAvAtmaka dharmoM kA hI vidhAna karatA hai, tathApi yaha vastu ke abhAvAtmaka dharmoM kA niSedha nahIM karatA hai, kyoMki isa bhaMga meM prayukta 'syAt' nAmaka apekSA sUcaka pada vastu ke bhAvAtmaka dharmoM ke vidhAna ke sAtha hI abhAvAtmaka dharmoM kI rakSA bhI karatA hai, aura 'eva' zabda jo kabhI-kabhI kathana meM upekSita yA ojhala ho jAtA hai, yadyapi usakI upekSA nahIM honI cAhie, kathana ke uddezya se apekSita dharma ko nizcayatA evaM kathana ko pUrNatA pradAna karatA hai| isI prakAra 'asti' zabda jo ki eva ke pahale aura syAt ke bAda prayukta hokara kathana ko pUrNa banAtA hai, isa bhaMga kA kriyApada hai| parantu aba samasyA yaha hai ki isa kathana ke vidheya svarUpa astirUpatA kA bodha kisa pada se hotA hai? isa samasyA ke samAdhAna hetu do bAteM hamAre samakSa AtI haiM-prathama to yaha ki "asti" pada hI kriyApada ke sAtha-sAtha vidheya pada kA bhI bodha karAtA hai| isa AdhAra para yadyapi isa bhaMga kA svarUpa "syAdastyevAsti' honA caahie| para mere vicAra se jaina AcAryoM ne eka hI vAkya meM do asti pada kA prayoga karanA ucita nahIM samajhA aura yaha mAna liyA ki eka hI astipada donoM bAtoM kA bodha kraayegaa| dUsare, yaha ki jaina AcAryoM ne syAdastyeva ko kevala pratIka rUpa meM hI prayukta kiyaa| jisase usameM jisa vidheya kA kathana karanA ho, usako baiThA diyA jAe aura vahI usakA vidheya pada ho jAya, udAharaNArtha- 'syAdastyeva ghaTaH' arthAt sApekSata: ghaTa meM astisUcaka dharma hai hii| isa prakAra prathama bhaMga vastu meM astirUpatA kA nirdhAraNa karatA hai| 2. syAnAsti dUsarA bhaMga syAnnAsti hai| yaha vastutattva ke anupasthita yA abhAvAtmaka dharmoM kI sUcanA detA hai ki amuka vastu meM amuka-amuka dharma amuka-amuka apekSA se nahIM hai| udAharaNArtha, syAnnAstyeva ghaTa: kA artha hai sApekSataH ghaTa nAsti rUpa hai hii| paranta yahAM yaha smaraNa rakhanA cAhie ki ghaTa ko nAsti rUpa kahane kA Azaya ghaTa kI sattA kA niSedha nahIM hai, apitu ghaTa meM para dharmoM kA niSedha hai|

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350 Multi-dimensional Application of Anekantavada 3. syAdastinAsti ca yaha saptabhaMgI kA tIsarA bhaMga hai| isa bhaMga meM prathama syAdasti aura dUsare syAnnAsti bhaMga kA saMyoga hai| lekina isakA kArya uparyukta donoM bhaMgoM se bhinna hai| isake kArya ko na to kevala asti bhaMga kara sakatA hai aura na kevala nAsti bhaMga hii| ata: yaha eka svatantra evaM navIna bhaMga hai| jisa taraha eka aura do pRthak evaM svatantra do saMkhyAyeM haiM para ina donoM ke yoga se vahI artha nikalatA hai jo ki eka svatantra saMkhyA tIna kA artha hotA hai| parantu tIna nAmaka saMkhyA kA astitva aura donoM se pRthaka mAnA gayA hai| kyoMki jo artha tIna saMkhyA detI hai vaha na to kevala eka aura na kevala do hI de sakatI hai| isI prakAra tIsarA bhaMga yadyapi asti aura nAsti kA saMyoga hai parantu jisa uddezya kI pUrti prathama aura dvitIya bhaMga alaga-alaga karate haiM, usI uddezya kI pUrti tIsarA bhaMga bhI nahIM krtaa| balki nayI kathA vastu prastuta karatA hai| isameM pahale vidhi, phira niSedha kI kramaza: vivakSA kI jAtI hai| isameM svacatuSTaya kI apekSA se sattA aura para catuSTaya kI apekSA se asattA kA kramaza: kathana kiyA gayA hai| 4. syAt avaktavyam yaha saptabhaMgI kA cauthA bhaMga hai| yaha vastu ke usa svarUpa kA vivecana karatA hai jisake pratipAdana meM kramaza: prathama, dvitIya aura tRtIya bhaMga asamartha rahate haiN| kahane kA tAtparya yaha hai ki jaba vastu-svarUpa kA kathana-vidhi pakSa se kiyA jAtA hai taba usakA niSedha pakSa zeSa rahatA hai aura jisa samaya usake niSedha pakSa kA pratipAdana hotA hai usa samaya usakA vidhi pakSa chUTa jAtA hai / isake sAtha hI jaba tIsare bhaMga se vastu ke vidhi evaM niSedha donoM pakSoM kA pratipAdana hotA hai taba vaha bhI kramaza: yA krama rUpa se hI ho pAtA hai| kintu jaba vastu ke astitva aura nAstitva donoM pakSoM ke eka kAla meM yugapat kathana kI vivakSA hotI hai taba vANI asamartha ho jAtI hai| vANI kI zakti to itanI sImita hai ki vaha vastu ke sabhI bhAvAtmaka yA sabhI niSedhAtmaka vidheyoM kA kathana eka sAtha nahIM kara sakatI hai| vANI kI isI asamarthatA ko abhivyakta karane ke lie saptabhaMgI meM avaktatavya bhaMga kI yojanA hai| avaktavya bhaMga yaha spaSTa karatA hai ki vastu kI vaktavyatA krama se hI saMbhava hai yugapat rUpa se nahIM kyoMki bhASA meM koI bhI aisA kriyApada nahIM hai jo astitva aura nAstitva kA yugapat vAcaka ho| puna: eka anya bAta yaha hai ki vastu ke sampUrNa guNa dharma eka dUsare se paraspara bhinna haiN| isalie una paraspara bhinna dharmoM ke pratipAdaka zabda bhI paraspara bhinna haiM, sAtha hI, bhASA meM koI aisA ubhayAtmaka zabda nahIM hai jo vastu ke una paraspara bhinnabhinna dharmoM ko eka sAtha abhivyakta kara sake / isalie bhI una paraspara bhinna-bhinna dharmoM kI eka sAtha kahane kI apekSA hotI hai taba unheM avaktavya kahanA Avazyaka ho jAtA

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 351 hai| isa taraha avaktavya kA mUlArtha hai yugapat kathana meM bhASA kI asamarthatA, azakyatA, nirIhatA va vivazatA ko spaSTa krnaa| 5. syAdasti avaktavyam yaha saptabhaMgI kA pAMcavAM bhaMga hai| isameM prathama aura caturtha bhaMga kA saMyoga hai| isakA artha hai 'sApekSataH........ hai aura avaktavya hai|' yaha bhaMga vastu ke bhAvAtmaka svarUpa ke sAtha hI usake yugapat bhAva kA bhI pratipAdana karatA hai, arthAt kathana ke prathama samaya meM vastu svarUpa kI astirUpatA evaM dvitIya samaya meM usake yugapat bhAva kA vivecana karanA pA~cave bhaMga kA lakSya hai| 6. syAnAsti ca avaktavyam yaha saptabhaMgI kA chaThA bhaMga hai| isameM dvitIya evaM caturtha bhaMga kA saMyoga hai| isameM vastutattva ke nAstitva pakSa kI pradhAnatA ke sAtha usake samagra svarUpa kA pratipAdana kiyA jAtA hai| jaise- "syAnAsti ca avaktavyazca azvaH' arthAt sApekSataH azva nAsti rUpa hai aura avaktavya hai| tAtparya yaha hai ki azva meM azvetara dharmoM kA abhAva hai para usakA yugapat svarUpa avaktavya hai| mAtra isI bhAva kI abhivyaMjanA yaha bhaMga karatA hai| 7. syAdastinAsti cAvaktavyazca yaha saptabhaMgI kA sAtavAM aura antima bhaMga hai| isameM tRtIya aura caturtha bhaMga kA saMyoga hai| isa bhaMga ke dvArA vastu ke astitva, nAstitva aura ubhaya rUpa avaktavya pakSoM kA kathana eka sAtha kramazaHkiyA jAtA hai| yaha bhaMga yaha sUcita karatA hai ki jo vastu svadravya kI dRSTi se astitva dharma yukta hai| vahI sva-para donoM dravyoM kI dRSTi se avaktavyatvadharma yukta hai| yahI bAta isa prakAra se bhI kahI jA sakatI hai ki jo vastu kisI dravyArtha vizeSa kI apekSA se "astitva' dharma yukta hai aura kisI paryAya vizeSa kI apekSA se "nAstitva' dharma yukta hai| vahI dravya paryAya yugapat kI vivakSA se avaktavya bhI hai| isa prakAra yaha bhaMga astitva, nAstitva aura avaktavyatva ke kramarUpeNa vAcakatva kA sUcaka hai| isa prakAra saptabhaMgI ke sAtoM bhaMga eka dUsare se bhinna tathA navIna tathyoM kA prakAzana karane vAle haiM aisA uparyukta vivecana se prati phalita hotA hai| isa AdhAra para yaha nizcita kiyA jA sakatA hai ki saptabhaMgI ke sAtoM bhaMgoM kA apanA alaga-alaga mUlya hai; aura usa mUlyatA ke kAraNa ise saptamUlyAtmaka kahA jA sakatA hai| isa taraha saptabhaMgI tattvavidoM ke lie eka rocaka viSaya hai| isakA adhyayana Adhunika tarkazAstra ke pariprekSya meM kiyA jA sakatA hai| kintu sarvaprathama isakA tArkika prArUpa dvimUlyAtmaka nahIM haiM kyoMki isakA vivecana dvimUlyIya tarkazAstra ke AdhAra para karanA asaMbhava hai|

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352 Multi-dimensional Application of Anekantavada kyoMki dvi-mUlyIya tarka zAstra satya aura asatya aise do satyatA mUlyoM para calatA hai| jaba ki jaina saptabhaMgI meM asatyatA kI kalpanA nahIM hai| yadyapi usake pratyeka bhaMga meM AMzika satyatA hai kintu usakA koI bhI bhaMga pUrNata: yA nirapekSata: asatya nahIM hai| puna: dvi-mUlyIya tarka zAstra ke donoM mAnadaNDa nirapekSa haiM, kintu jaina tarkazAstra isa ghaTanA ke viparIta hai; arthAt jaina tarkazAstra ke anusAra jo bhI kathana nirapekSa hogA, vaha asatya ho jaayegaa| isIlie jaina tarkazAstra kevala sApekSa kathana ko hI satya mAnatA hai| vastuta: saptabhaMgI ke pratyeka bhaMga sApekSa haiN| isalie saptabhaMgI meM jo bhI mUlyavattA nirdhArita hogI, vaha sApekSa hogii| isa prakAra saptabhaMgI dvi-mUlyAtmaka nahIM hai| kintu kyA vaha tri-mUlyAtmaka hai? aisA kahanA bhI ThIka nahIM lagatA ki saptabhaMgI tri-mUlyAtmaka hai| kyoMki Adhunika tri-mUlyIya tarka zAstra se usakI kisI prakAra tulanA ThIka nahIM baiThatI hai| tri-mUlyIya tarka zAstra meM kula tIna mAnadaNDoM kI kalpanA kI gayI hai- satya, satya-asatya (saMdigdha) aura asty| satya vaha jo pUrNataH satya hai, jo kisI prakAra bhI satya nahIM ho sakatA hai, aura saMdigdha vaha jo satya bhI ho sakatA hai aura asatya bhii| kintu vaha eka sAtha donoM nahIM hai| vaha eka bAra meM eka hI hai arthAt vaha yA to satya hai yA asatya hai kintu usakA abhI nirNaya nahIM ho pAyA hai| isI saMdigdhatA kI tulanA avaktavya bhaMga se karake kucha vidvAna jaina saptabhaMgI ko tri-malyAtmaka siddha karate haiN| kintu yaha bhUla jAte haiM ki avaktavya kI saMdigdhatA se koI tulanA hI nahIM hai| avaktavya meM Astitva aura nAstitva donoM hI dharma eka sAtha haiM, kintu unakA prakaTIkaraNa asambhava hai| jabaki saMdigdhatA meM donoM nahIM hai| usameM to eka hI hai, vaha yA to satya hai yA asatya aura use prakaTa kiyA jA sakatA hai| dUsare vaha saMdeha yA saMbhAvanA para nirbhara hai, jabaki vaktavya pUrNata: satya hai| usameM saMdeha yA saMbhAvanA kA leza mAtra bhI samAveza nahIM hai| tIsare tri-mUlyAtmaka tarkazAstra meM eka tIsare mUlya asatyatA (0) kI kalpanA hai, jo jaina saptabhaMgI ke viparIta hai| isakA vivecana hamane Upara kiyA hai, sAtha hI hamane yaha bhI spaSTa kiyA ki saptabhaMgI meM sApekSa mUlya kA hI nirdhAraNa kiyA jA sakatA hai, nirapekSa kA nhiiN| parantu tri-mUlyAtmaka tarkazAstra nirapekSa mUlyoM para hI nirbhara karatA hai| isa prakAra yaha kahA jA sakatA hai ki jaina saptabhaMgI tri-mUlyAtmaka nahIM hai| kintu mUla prazna yaha hai ki kyA ise saptamUlyAtmaka yA bahumUlyAtmaka kahA jA sakatA hai? yadyapi Adhunika tarkazAstra meM abhI taka koI bhI aisA Ardaza siddhAnta vikasita nahIM huA hai, jo kathana kI saptamUlyAtmakatA ko prakAzita kre| parantu jaina AcAryoM ne saptabhaMgI ke sabhI bhaMgoM ko eka dUsare se svatantra aura navIna tathyoM kA prakAzaka

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 353 mAnA hai| saptabhaMgI ke pratyeka bhaMga kA apanA svata: sthAna aura svatantra mUlya hai| vastuta: pratyeka bhaMga ke arthodbhAvana meM isa vilakSaNatA ke AdhAra para hI saptabhaMgI ko saptamUlyAtmaka kahanA sArthaka ho sakatA hai| isa prakAra spaSTa hai ki saptabhaMgI ke pratyeka bhaMga meM bhinna-bhinna tathyoM kI pradhAnatA hai| pratyeka bhaMga vastu ke bhinna-bhinna dRSTikoNa ko abhivyakta karatA haiN| isalie saptabhaMgI ke sAtoM bhaMga eka dUsare se svatantra haiM, kintu isase yaha nahIM samajhanA cAhie ki saptabhaMgI ke pratyeka kathana pUrNata: nirapekSa haiN| ve sabhI sApekSa hone se eka dUsare se sambandhita bhI haiM, aisA mAnanA caahie| kintu jahA~ taka unake paraspara bhinna hone kI bAta hai, vahAM taka to ve apane-apane uddezyoM ko lekara hI paraspara bhinna haiN| isa prakAra saptabhaMgI kA pratyeka kathana paraspara sApekSa hote hue bhI paraspara bhinna hai| isalie pratyeka bhaMga kA apanA alaga-alaga mUlya (Value) hai| ___aba yahA~ saMkSepa meM 'mUlya' (Value) zabda ko bhI spaSTa kara denA Avazyaka hai| Adhunika tarkazAstra meM sabhI phalanAtmaka kriyAeM (Functional Activities) satyatA mUlyoM (TruthValues) para hI nirbhara karatI haiN| Adhunika tarkazAstra ke sabhI phalana (Function) prakathana (Proposition) kI satyatA-asatyatA kA nirdhAraNa karate haiM / Adhunika tarkazAstra kA yaha mAnanA hai ki prakathana jo kisI vastu yA tathya ke viSaya meM hai, vaha yA to satya hai athavA asty| sAmAnya tarkazAstra mUlarUpa se inhIM do koTiyoM ko mAnatA hai| kintu Adhunika tarkazAstra ke anusAra satya-asatya kI bhI aneka koTiyAM ho sakatI haiM, jinheM bhinna-bhinna satyatA mUlyoM se sambodhita kiyA jAtA hai| Adhunika tarkazAstra meM unhIM mUlyoM ko satyatA-mUlya (Truth Value) kahate haiM, jisa prakathana ke satya hone kI jitanI adhika saMbhAvanA hotI hai, usakA utanA hI adhika satyatA-mUlya hotA hai| jaise yadi koI tarkavAkya (prakathana) pUrNataH satya hai, to usakA satyatA-mUlya pUrNa hogaa| use Adhunika tarkazAstra meM satya (True) yA '1' se sambodhita karate haiM aura jo pUrNata: asatya hai, use asatya (False) athavA '0' se sUcita kiyA jAtA hai| isI prakAra jo saMbhAvita satya hai, use usakI saMbhAvanA ke AdhAra para 1/2, 1/3, 1/4 Adi saMkhyAoM yA saMdigdha pada se athavA kisI mADala se abhivyakta kiyA jAtA hai| isa prakAra yaha kahA jA sakatA hai ki tarkavAkya meM nihita satya kI saMbhAvanA ko satyatA-mUlya kahate haiN| yadyapi asatyatA (Falsity) bhI mUlyavattA se pare nahIM hai| asatyatA bhI satyatA (Truth) kI hI eka koTi hai| jaba satyatA ghaTa kara zUnya ho jAtI hai, taba vahA~ asatyatA kA udbhAvana hotA hai| vastutaH asatyatA ko satyatA kI antima kar3I kahanA caahie| isa asatyatA aura satyatA (jo ki satyatA kI pUrNa evaM antima koTi hai) ke bIca jo satya kI saMbhAvanA hotI hai,

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354 Multi-dimensional Application of Anekantavada usako saMbhAvita satya kahate haiN| isa prakAra satya, asatya Adi vibhinna AyAma haiM yahA~ hameM dekhanA yahI hai ki saptabhaMgI meM isa taraha kA satyatA mUlya prApta hotA hai athavA nhiiN| saMbhAvyatA tarkazAstra meM eka aisA siddhAnta hai, jisameM saptabhaMgI jaisI prakriyA kA pratipAdana kiyA gayA hai| usameM A, B aura C tIna svatantra ghaTanAoM ke AdhAra para cAra sAMyogika ghaTanAoM kA vivecana kiyA gayA hai| jisa prakAra saptabhaMgI meM asti, nAsti aura avaktavya ke saMyoga se cAra yogika bhaMga prApta kiye gaya haiM, usI prakAra saMbhAvyatA tarkazAstra meM A, B aura C tIna svatantra ghaTanAoM se cAra yugma ghaTanAoM ko prApta kiyA gayA hai, jo isa prakAra haiM P (AB) = P (A). P (B) P (AC) = P (A). P (C) P (BC) = P (B). P (C) P (ABC) = P (A). P (B). P(C) yahA~ P saMbhAvya aura AB aura C tIna svatantra ghaTanAyeM haiN| yadyapi sapta bhaMgI ke sabhI bhaMga na to svatantra ghaTanAyeM haiM aura na saptabhaMgI kA syAt pada saMbhAvya hI hai, tathApi saptabhaMgI ke sAtha uparyukta siddhAnta kI Arika samAnatA kA hai|islie yadi ukta siddhAnta se "AkAra'' grahaNa kiyA jAya to saptabhaMgI kA prArUpa hU-bahU vaisA hI banegA jaisA ki uparyukta siddhAnta kA hai / yadi saptabhaMgI ke mUlabhUta bhaMgoM, 'syAdasti, syAnnAsti aura syAdavaktavya ko kramaza: A, ~B aura ~C tathA parimANaka rUpa "syAt' pada ko (aura ca ko DATa (.) P se pradarzita kiyA jAya to saptabhaMgI ke zeSa cAra bhaMgoM kA prArUpa nimnavat hogAsyAdasti ca nAsti = P (~B) = P (A). P (~B) syAdasti ca avaktavya = P (AMC) = P (A). P (C) syAnnAsti ca avaktavya = P (~B~C) = P (~B). P (~C) syAdasti ca nAsti ca avaktavya = P (A~B~C) = P (A). P (~B). P(C) isa prakAra sampUrNa saptabhaMgI kA pratIkAtmaka rUpa isa prakAra hogA - 1. syAdasti = P (A) 2. syAnnAsti = P (~B) 3. syAdasti ca nAsti = P (A. ~B) 4. syAt avaktavya = P (~C)

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 355 5. syAdasti ca avaktavya = P (A. ~C 6. syAnnAsti ca avaktavya = P (~ B. ~C) 7. syAdasti ca nAsti ca avaktavya = P (A. ~B. ~C) prastuta vivaraNa meM A svacatuSTaya, B para catuSTaya aura C vaktavyatA ke sUcaka haiN| B aura C kA niSedha (~) vastu meM paracatuSTaya evaM yugapat vaktavyatA kA niSedha karatA hai| jaina tarkazAstra kI yaha mAnyatA hai ki jisa taraha vastu meM bhAvAtmaka dharma rahate haiM, usI taraha vastu meM abhAvAtmaka dharma bhI rahate haiN| vastu meM jo satva dharma hai ve bhAvarUpa haiM aura jo asatva dharma haiM, ve abhAva rUpa haiN| isI bhAva rUpa dharma ko vidhi arthAt astitva aura abhAva rUpa dharma ko pratiSedha arthAt nAstitva kahate haiM sadasadAtmakasya vastuno ya: sadaMza: - bhAvarUpa: sa vidhirityrthH| sada sadAtmakasya vastuno so'sadaMza:- abhAvarUpa: sa pratiSedha iti| vastuta: ye astitva aura nAstitva donoM eka hI vastu ke bhinna-bhinna dharma haiM, jo avinAbhAva se pratyeka vastu meM vidyamAna rahate haiN| kahA bhI gayA hai - astitvaM prativeSyenAvinAbhAvyeka dhrminni| vizeSaNatvAt sAdharmyaM yathA bheda vivakSayA / / nAstitvaM pratiSedhyenAvinAbhAvyekadharmiNi / vizeSaNatvAdvaidhayaM yathA'bhedavivakSayA / / 6 arthAt vastu kA jo astitva dharma hai, usakA avinAbhAvI nAstitva dharma hai| isI prakAra vastu kA jo nAstitva dharma hai| usakA avinAbhAvI astitva dharma hai| isa prakAra astitva ke binA nAstitva aura nAstitva ke binA astitva kI koI sattA hI nahIM hai| kahane kA tAtparya yaha hai ki astitva aura nAstitva do aise dharma haiM jo pratyeka vastu meM avinAbhAva se vidyamAna rahate haiN| saptabhaMgI ke astitva aura nAstitva do rUpa donoM bhaMgo meM inhIM dharmoM kA mukhyatA aura gauNatA se vivecana kiyA jAtA hai / ye donoM eka dUsare ke virodhI yA niSedhaka nahIM haiN| astitva dharma dasare, to nAstitva dharma dasare haiN| isalie inameM avirodha siddha hotA hai| syAdvAdamaJjarI meM kahA gayA hai- " jisa prakAra svarUpAdi se astitva dharma kA sadbhAva anubhava siddha hai, usI prakAra para rUpAdi ke abhAva se nAstitva dharma kA sadbhAva bhI anubhava siddha hai| vastu kA sarvathA arthAt svarUpa aura pararUpa se astitva hI usakA svarUpa nahIM hai, kyoMki jisa prakAra svarUpa se astitva vastu kA dharma hotA hai, usI prakAra pararUpa se bhI astitva vastu kA dharma nahIM bana jaayegaa| vastu kA sarvathA nAstitva arthAt svarUpa aura pararUpa se nAstitva bhI usakA svarUpa nahIM hai; kyoMki jisa prakAra pararUpa se nAstitva vastu kA dharma hotA hai, usI prakAra svarUpa se bhI nAstitva vastu kA dharma nahIM bana jaayegaa|

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356 Multi-dimensional Application of Anekantavada isalie astitva aura nAstitva donoM hI dharmoM se yukta rahanA vastu kA svabhAva yA svarUpa hai arthAt vastu meM svacatuSTaya kA bhAva aura paracatuSTaya kA abhAva hotA hai| ata: ina dharmoM ko eka dUsare kA niSedhaka vyAghAtaka (Contradictory) nahIM kahA jA sakatA hai| kintu jaba ina bhAvAtmaka aura abhAvAtmaka dharmoM ke kahane kI bAta AtI hai, taba hama svacatuSTaya rUpa vastu ke bhAvAtmaka guNa dharmoM ko eka zabda 'syAdasti' se kaha dete haiM aura jaba paracatuSTaya rUpa vastu ke abhAvAtmaka guNa dharmoM ko kahane kI bAta AtI hai, taba unheM 'syAnnAsti' zabda se sambodhita karate haiN| kintu jaba unhIM dharmoM ko eka sAtha (yugapat rUpa se kahanA hotA hai, taba unheM avaktavya hI kahanA par3atA hai| vastutaH asti, nAsti aura avaktavya ye hI saptabhaMgI ke tIna mUla bhaMga haiN| aba vastu meM svacatuSTaya rUpa bhAvAtmaka dharmoM ko A, paracatuSTaya rUpa dharmoM ko B aura unake abhAva ko ~B tathA svacatuSTaya aura paracatuSTaya rUpa bhAvAtmaka dharmoM ko yugapat rUpa se kahane meM bhASA kI asamarthatA arthAt avaktavyatA ko ~C se pradarzita kareM aura syAt pada ko P se darzAyeM to tIna mUla bhaMgoM kA pratIkAtmaka rUpa isa prakAra hogA - syAdasti = P (A) syAnnAsti = P (~B) syAdavaktavya = P (~C) isa prakAra prathama bhaMga meM svacatuSTaya kA sadbhAva hone se use bhAvAtmaka rUpa meM A kahA gayA hai| dUsare bhaMga meM para catuSTaya kA niSedha hone se abhAvAtmaka rUpa meM ~B kahA gayA hai aura tIsare mUlabhaMga meM vaktavyatA kA niSedha hone se ~ C kahA gayA hai| isa prakAra saptabhaMga ke pratIkIkaraNa ke isa prayAsa kA artha usake mUla artha ke nikaTa baiThatA hai| aba vicAraNIya viSaya yaha hai ki syAnAsti bhaMga kA vAstavika prArUpa kyA hai? kucha tarkavidoM ne use niSedhAtmaka batAyA hai to kucha dArzanikoM ne svIkArAtmaka mAnA hai aura kisI-kisI ne to dvidhA niSedha se pradarzita kiyA hai| isa sandarbha meM mere gurudeva prophesara sAgaramala jaina ke dvArA pradatta nAsti bhaMga kA pratIkAtmaka prArUpa draSTavya hai| unhoMne likhA hai ki nAsti bhaMga ke nimnalikhita cAra prArUpa banate haiM (1) are ) u. vi nahIM hai, (2) are ) u. ~ vi haiM, (3) a ) u. ~ vi, nahIM hai (yaha dvidhA niSedha kA rUpa hai|) (4) a ) u, nahIM haiN|

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 357 inameM bhI mukhya rUpa se do hI prArUpoM ko mAnA jA sakatA hai- eka vaha hai, jisameM syAt pada cara hai| jisake kAraNa apekSA badalatI rahatI hai| yadi cara rUpa syAt pada ko Pl, P2 Adi se darzAyA jAye, to asti aura nAsti bhaMga kA nimnalikhita rUpa banegA (1) syAdasti = Pl (A) (2) syAnnAsti = P2 (~A) ise nimnalikhita dRSTAnta se acchI taraha samajhAyA jA sakatA hai- syAt AtmA nitya hai (prathama bhaMga) aura syAt AtmA nitya nahIM hai (dvitIya bhaMga), ina donoM kathanoM meM dravyatva dRSTi se AtmA ko nitya kahA gayA hai, vahIM dUsare bhaMga meM paryAyadRSTi se use anitya (nitya nahIM) kahA gayA hai| ina donoM hI vAkyoM kA svarUpa yathArtha hai; kyoMki AtmA dravya dRSTi se nitya hai, to paryAya dRSTi se anitya bhI hai| vastuta: yahA~ dvitIya bhaMga kA prArUpa niSedha rUpa hogaa| aba yadi ukta donoM bhaMgoM ko mUla bhaMga mAnA jAya aura avaktavya ko ~ C se darzAyA jAye to saptabhaMgI kA pratIkAtmaka prArUpa nimmalikhita rUpa se taiyAra hogA(1) syAdasti = P (A) (2) syAnnAsti = P2 (~A) (3) syAdasti ca nAsti = P (A. ~A) (4) syAdavaktavya = P (C) (5) syAdasti ca avaktavyam = P (A.~ C) (6) syAnnAsti ca avaktavyam = P (~A. ~C) (7) syAdasti ca nAsti ca avaktavyam = P7 (A. ~A. ~C) aba prazna yaha hai ki avaktavya ko (~C) se kyoM pradarzita kiyA gayA hai? isa prazna kA uttara yaha hai ki avaktavya, vaktavya pada kA niSedhaka hai| pAzcAtya tarkazAstra meM kisI niSedha pada ko vidhAyaka pratIka se darzAne kA vidhAna nahIM hai| vahAM pahale vidhAyaka pada ko vidhAyaka pratIka se darzAkara niSedhAtmaka bodha hetu usa vidhAyaka pada kA niSedha kiyA jAtA hai| isalie pahale vaktavya pada hetu pratIka ko prastuta kara avaktavya ke bodha ke lie usa C kA niSedha arthAt ~C kiyA gayA hai| aba yadi yaha kahA jAya ki aisA mAnane se saptabhaMgI-saptabhaMgI nahIM balki aSTabhaMgI bana jAyegI, to aisI bAta mAnya nahIM ho sakatI, kyoMki jaina tarka zAstra meM saptabhaMgI kI hI parikalpanA hai, aSTabhaMgI kI nahIM; aura vaktavya rUpa bhaMga saptabhaMgI meM isalie bhI svIkAra nahIM kiyA jA sakatA ki avaktavya ke atirikta zeSa bhaMga to vaktavya hI haiN| arthAt vaktavyatA kA bodha saptabhaMgI ke zeSa bhaMgoM se hotA hai| isalie vaktavya bhaMga ko

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358 Multi-dimensional Application of Anekantavada svatantra rUpa se svIkAra nahIM kiyA jA sakatA hai| vaha to prathama asti, dvitIya nAsti aura tRtIya kramabhAvI asti-nAsti ke rUpa meM upasthita hI hai| dUsare dRSTikoNa ke anusAra 'syAt' pada acara hai| usake artha arthAt bhAva meM kabhI bhI parivartana nahIM hotA hai| vaha pratyeka bhaMga ke sAtha eka hI artha meM prastuta hai| isa prakAra isa dRSTikoNa ko mAnane se nAsti bhaMga meM dvidhA niSedha AtA hai, jisakA nimna prakAra se pratIkI karaNa kiyA jA sakatA hai (1) syAdasti = P (A) (2) syAnnAsti = P~ (~A) aba isakA yaha pratIkAtmaka rUpa nimnalikhita dRSTAnta se pUrNataH spaSTa ho jAyegA - - 'syAt AtmA cetana hai (prathama bhaMga) aura 'syAta- AtmA cetana nahIM hai' (dvitIya bhaMga) aba yadi hama 'AtmA cetana hai' kA pratIka A mAneM, to usake acetanatA kA pratIka ~A hogA aura isI prakAra 'AtmA acetana nahIM hai' kA pratIka ~ (~A) ho jAyegA isa prakAra ina vAkyoM meM hamane dekhA ki vaktA kI apekSA badalatI nahIM hai| vaha donoM hI vAkyoM kI vivecanA eka hI apekSA se karatA hai| isa dRSTi koNa se uparyukta donoM vAkyoM kA prArUpa yathArtha hai| aba yadi ina donoM vAkyoM ko mUla mAne, to saptabhaMgI kA pratIkAtmaka prArUpa nimna prakAra hogA1. syAdasti = P (A) 2. syAnnAsti = P ~(~A) 3. syAdasti ca nAsti = P (A. (~A) 4. syAt avaktavyam = P (~C) 5. syAdasti ca avaktavyam = P (A. ~C) 6. syAnAsti ca avaktavya = P (~ (A.). ~C) 7. syAdasti ca nAsti ca avattavyam = P (A. ~(~A.). ~C) isa pratIkIkaraNa meM A aura ~~A vaktavyatA ke aura ~C avaktavyatA ke sUcaka haiN| kintu syAsti aura syAnAsti ko kramaza: A aura ~A athavA A aura ~~A mAnanA upayukta pratIta nahIM hotA hai kyoMki nAsti bhaMga paracatuSTaya kA niSedhaka hai aura astibhaMga svacatuSTaya kA pratipAdaka hai| yadi unheM A aura ~A kA pratIka diyA jAya to unameM vyAghAtakatA pratIta hotI hai, jabaki vastusthiti isase bhinna hai| ata: svacatuSTaya aura paracatuSTaya ke lie alaga-alaga pratIka arthAta A aura B pradAna karanA adhika yuktisaMgata hai| hamane svacatuSTaya ke lie A aura paracatuSTaya ke niSedha ke lie ~B mAnA

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 359 hai| merA yaha dAvA nahIM hai ki merA diyA huA uparyukta pratIkIkaraNa antima evaM sarvamAnya hai| usameM parimArjana kI saMbhAvanA ho sakatI hai| aba saptabhaMgI kI yaha pratIkAtmakatA saMbhAvyatA tarkazAstra ke uparyukta pratIkIkaraNa ke anurUpa hai| isalie yaha usase tulanIya hai| jisa prakAra saptabhaMgI meM uttara ke cAroM prakathana pUrNa ke mUlabhUta tInoM bhaMgoM ke sAMyogika rUpa haiM aura pratyeka kathana ko 'ca' rUpa saMyojaka ke dvArA jor3A gayA hai, usI prakAra saMbhAvyatA tarka zAstra ke uparyukta siddhAnta meM tIna mUlabhUta bhaMgoM kI kalpanA karake Age ke bhaMgoM kI racanA meM saMyojana arthAt Conjunction kA hI pUrNata: vyavahAra kiyA gayA hai| jisa krama meM saptabhaMgI kI vivecanA aura vistAra hai, usI krama kA anugamana saMbhAvyatA tarkazAstra kA ukta siddhAnta bhI karatA hai| eka rucikara bAta yaha hai ki saptabhaMgI ke sAtaveM bhaMga meM kramArpaNa aura sahArpaNa rUpa tIsare aura cauthe bhaMga kA saMyoga mAnA gayA hai / isa saMdarbha meM saptabhaMgItaraMgiNI kA nimnalikhita kathana draSTavya hai- 'alaga-alaga krama-yojita aura mizrita rUpa akrama yojita dravya tathA paryAya kA Azraya karake 'syAt asti nAsti ca avaktavyazca ghaTaH, kisI apekSA se satva-asattva sahita avaktavyatva kA Azraya ghaTa hai- isa saptama bhaMga kI pravRtti hotI hai| isakA bhAva yaha hai ki asti aura nAsti bhaMga ke kramika aura akramika saMyoga se avaktavya bhaMga kI yojanA hai arthAt asti aura nAsti ke yojita rUpa 'Asti aura nAsti ke akrama rUpa avaktavya ko jor3A gayA hai| aba yadi asti A hai,nAsti ~B aura avaktavya ~C hai, to sAtaveM bhaMga kA rUpa hogA A.~B meM ~ C kA yog| jo saMbhAvyatA tarkazAstra ke uparyukta siddhAnta ke antima kathana se mela khAtA hai| jisa prakAra saptabhaMgI meM tIna mUla bhaMgoM se cAra hI yaugika bhaMga banane kI yojanA hai, usI prakAra saMbhAvyatA tarkazAstra meM bhI tIna svatantra ghaTanAoM ke saMyoga se cAra sAMyogika svatantra ghaTanAoM kI abhikalpanA hai| vastuta: ye sabhI bAteM jaina tarka zAstra ko svIkRta haiN| isalie isa pratIkAtmaka prArUpa ko saptabhaMgI para lAgU kiyA jA sakatA hai| aba saptabhaMgI kI mUlyAtmakatA ko nimnarUpa se citrita karane kA prayAsa kiyA jA sakatA hai| yadi syAdasti, syAnnAsti aura syAdvaktavya arthAt A, B aura C ko eka-eka vRtta ke dvArA sUcita kiyA jAya, to una vRttoM ke saMyoga se banane vAle saptabhaMgI ke zeSa cAra bhaMgoM ke kSetra isa prakAra hoMge - BOB ABCN A AR ) / ~B A (A-B Ankha -B citra saM 1 citra saM 2 citra saM3 citra saM4

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360 Multi-dimensional Application of Anekantavada __ aba citra saMkhyA 5 ko dekhane se spaSTa ho jAyegA ki A, B, C, A-B, A.C, B.-C aura A-~B C kA kSetra alaga-alaga hai| jisake AdhAra para saptabhaMgI ke pratyeka bhaMga kI mUlyAtmakatA aura unake svatantra astitva kA nirUpaNa ho sakatA hai| yadyapi saptabhaMgI kA yaha citraNa vena DAigrAma se tulanIya nahIM hai, kyoMki yaha usake kisI bhI siddhAnta ke antargata nahIM hai, tathApi yaha citraNa saptabhaMgI kI pramANatA ko siddha karane ke lie upayukta hai| sAMyogika kathanoM kA mUlya aura mahattva apane aMgIbhUta kathanoM ke mUlya aura mahattva se bhinna hotA hai isa bAta kI siddhi bhautika vijJAna ke nimnalikhita siddhAnta se kI jA sakatI hai ___ kalpanA kIjie ki bhinna bhinna raMga vAle tIna prakSepaka a, ba aura sa isa prakAra vyavasthita haiM ki unase prakSepita prakAza eka dUsare ke Upara aMzata: par3ate haiM, jaisA ki citra meM dikhalAyA gayA hai aba a+ba+sa a+sa / ba+sa citra saM 5 pratyeka prakSepaka se nikalane vAle prakAza ko hama eka avayava mAna sakate haiN| kSetra a, ba aura sa eka raMga ke prakAza se prakAzita haiM aura kSetra a+ba, ba+sa aura a+sa do-do avayavoM se prakAzita haiN| jabaki bIcavAlA bhAga jo tIna avayavoM se prakAzita hai use a+ba+sa kSetra kaha sakate haiN| usa bhAga ko jo do raMgoM ke prakAza se prakAzita hai, mizraNa kahate haiN| kyoMki prakAzita bhAga a,ba aura sa tInoM se prakAzita hotA hai| jaise hI tInoM avayavoM meM se koI avayava badalatA hai, mizraNa kA raMga badala jAtA hai aura kisI bhI raMga vAle bhAga meM se usake avayavoM ko pahacAnA nahIM jA sakatA hai| vastuta: vaha dUsare raMga ko janma detA hai, jo usake aMgIbhUta avayavoM se bhinna hotA hai| usa mizraNa ko usake avayavoM meM se kisI eka ke dvArA sambodhita nahIM kiyA jA sakatA hai| ataeva unheM mizraNa kahanA hI sArthaka hai| raMgoM kA jJAna bhI kucha, isI prakAra kA hai| yadi hama pIlA, nIlA aura vAyaleTa ko mUlaraMga mAna kara mizrita raMga

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 361 taiyAra kareM, to ve isa prakAra hogeM amalA lAla pIlA kAlA nIlA nIlA+ pIlA = harA pIlA+ vAyaleTa = lAla vAyaleTa+nIlA = baiganI harA + baiganI+lAla = kAlA isa prakAra tIna mUlabhUta raMgoM ke saMyoga ke cAra hI mizrita raMga banate haiN| ina mizrita raMgoM kA astitva apane mUla raMgoM ke astitva se bhinna hai| isalie inheM mUlaraMgoM ke nAma se abhihita nahIM kiyA jA sakatA hai| ThIka yahI bAta syAdvAda ke saMdarbha meM bhI hai| yadyapi saptabhaMgI ke uttara ke cAra bhaMga pUrva ke tIna mUlabhUta bhaMgoM ke saMyoga mAtra se hI haiM, kintu ve sabhI ukta tInoM bhaMgoM se bhinna haiM isalie unake alagaalaga mUlya haiN| isa prakAra saptabhaMgI ke sAtoM bhaMga alaga-alaga mUlya pradAna karate haiN| isalie saptabhaMgI saptamUlyAtmaka hai, aisA mAnanA caahie| saptabhaMgI ke sAtoM raMga sAta prakAra ke mUlya pradAna karate haiM isa prakAra ke vicAra Adhunika tarkavidoM meM bhI svIkRta hai| aise vicAra vizeSa rUpa se sAMkhyikI aura bhautika vijJAnoM meM prApta hote haiN| pro0 jI0 bI0 barca ne apane lekha "Seven-valued Logic in Jain Philosophy" meM aise aneka vicArakoM ke mantavya ko uddhata kiyA hai, jinhone sAMkhyikIya yA bhautikIya siddhAntoM ke AdhAra para saptabhaMgI ko saptamUlyAtmaka siddha karane kA prayatna kiyA hai| bhAratIya sAMkhyikI saMsthAna ke saciva pro0 pI0 sI0 mahalanabisa ne syAdvAda kI eka saMbhAvyAtmaka vyAkhyA karate hue kahA hai ki syAdvAda saMbhAvyatA kA guNAtmaka vicAra ke lie eka bauddhika AdhAra pradAna karatA hai jo ki sAMkhyikI ke guNAtmaka yA mAtrAtmaka vijJAna kA AdhAra hai| yadyapi unhoMne 'syAt' ko "ho sakatA hai" (May be) meM aura "syAdasti avaktavyam ca" ko "yaha avaktavya hai" aura syAnnAsti ca avaktavya" ko "yaha avaktavya nahIM hai ke rUpa meM vyAkhyAyita

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362 Multi-dimensional Application of Anekantavada kiyA hai| isI prakAra "syAdasti ca nAsti' ke sandarbha meM unhoMne kahA hai ki yaha Adhunika saMbhAvyatA ke siddhAnta ko tArkika AdhAra pradAna karatA hai aura pA~cavA~ bhaMga "syAdasti ca avaktavyam'' saMbhAvyatA ke kSetra ke astitva ko nirdiSTa karatA hai| jabaki, syAnnAsti ca avaktavyam, saMbhAvyatA ke kSetra ke astitva kA niSedha karatA hai| yadyapi pro0 mahalanabisa kI yaha vyAkhyA jaina-saptabhaMgI ko samIcIna nahIM hai tathApi syAdvAda kI tarapha vaijJAnikoM ke vicArAkarSaNa meM avazya saphala rahI hai| bhautika vijJAna ke kucha aise siddhAnta haiM jinako saptabhaMgI ke bhaMgoM meM rakhA jA sakatA hai| isa saMdarbha meM pro0 merI bI0 milara aura eca0 ricenabaika kA vicAra draSTavya hai| ina tArkikoM ke anusAra prakAza ke taraMga aura kaNikA siddhAnta ko jaina tarkazAstra ke bhaGgoM meM sUtrabaddha kiyA jA sakatA hai| kathaJcit prakAza taraMga hai, udAharaNArtha apavartana aura vivartana meM, jinheM taraMgoM ke rUpa meM samajhA jA sakatA hai| kathaMcit yaha taraMga nahIM hai: udAharaNArtha kAmpaTana ke prabhAvapUrNa prakIrNana meM, jinheM taraMgoM ke rUpa meM AsAnI se nahIM samajhA jA sakatA hai, kathaMcit yaha anizcita hai jaise phoTAgraiphika philma para prakAza ke prabhAva ko taraMga siddhAnta se siddha karane meM, yaha kArya kvAnTama siddhAnta ke rUpa meM samajhane yogya hai; jo taraMga aura kaNikA donoM ke vicAra ko rakhatA hai| yaha (prakAza) taraMga aura taraMga nahIM hai, donoM ko eka sAtha siddha karatA hai (yaha tIsarA bhaGga hai)| kathaMcit yaha hai aura yaha taraMga nahIM hai, jaise jaba yaha lensa yA greTiMga se gujaratA hai (jahA~ yaha nizcita rUpa se taraMga nahIM hotA hai) aura taba yaha kAmpaTana prabhAva ko viSaya karatA hai| ('jahA~ yaha nizcita rUpa se eka kaNikA ke rUpa meM pratyAspandana karatA hai|) isalie vaha kramaza: taraMga hai aura taraMga nahIM hai (yaha cauthA bhaMga hai|) kathaMcit yaha (prakAza) taraMga hai aura yaha anizcita hai, jaise jaba yaha vivartita hotA hai taba yadi isakA citra liyA jaay| kathaMcit yaha taraMga nahIM hai, jaise jaba yaha vivartita hotA hai taba yadi isakA citra liyA jaay| kathaMcit yaha taraMga nahIM hai aura yaha anizcita hai jaise kAmpaTana ke prabhAva ke bAda yadi citra khIMcA jaay| kathaMcit yaha hai aura yaha taraMga nahIM hai aura yaha anizcita hai, jaise yadi eka greTiMga, kAmpTana prabhAva aura eka phoTograiphika pleTa tInoM para eka sAtha prayoga kiyA jaay|10 isa prakAra bhautika vijJAna ke taraMga siddhAnta ko saptabhaMGgI ke bhaGgoM meM rakhane se saptabhaGgI ke hI sapta mUlyAtmakatA kI siddhi hotI hai; kyoMki pratyeka bhaGga meM jojo prayoga kiye gaye haiM unase bhinna-bhinna niSkarSoM kI prApti hotI hai| pratyeka prayoga kA niSkarSa eka dUsare se bhinna hai| isalie pratyeka prayoga bhI eka dUsare se bhinna aura navIna hai| yadyapi isa prayoga ke AdhAra para pro0 merI bI0 milara aura eca0 ricenabaika ne yaha vyAkhyA tri-mUlyAtmaka tarkazAstra ke AdhAra para hI kI hai aura anta meM use tri

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saptabhaMgI bahumUlyAtmaka tarkazAstra ke sandarbha meM 363 mUlyAtmaka hI siddha kiyA kiyA hai|11 kintu, jI0 bI0 barca kA yaha mata mAnya nahIM hai| unheM saptabhaMGgI meM saptamUlyAtmakatA hI dRSTigata hotI hai| unhoMne isa saptamUlyAtmakatA kI siddhi hetu eka dUsarA dRSTAnta prastuta kiyA hai - "kyA liMkana dAsoM ko mukta kiyA thA ? isa prazna ko lekara isakA uttara pro0 barca ne saptabhaGgI ke AdhAra para dene kA prayatna kiyA hai| "kathaMcit usane dAsoM ko mukta kiyA thA, kyoMki usane unakI mukti ke ghoSaNA patra para hastAkSara kiye the| kathaMcit ve nahIM kiye the, kyoMki terahaveM saMzodhana ke anusAra ve kAnUnana mukta huye the| kathaMcit yaha anizcita hai, yadi Apa ina donoM ghaTanAoM para eka sAtha vicAra kreN| kathaMcit vaha kiyA thA aura nahIM kiyA thA, yadi Apa donoM ghaTanAoM para kramaza: vicAra kareM jaise eka itihAsa meM likhA jAtA hai| kathaMcit vaha kiyA thA aura yaha anizcita hai, yadi Apa ghoSaNA aura usake pariNAma para vArtAlApa kreN| kathaMcit vaha nahIM kiyA thA aura yaha avaktavya hai yadi Apa dAsoM ke prArambhika sthiti ke AdhAra para saMzodhana kA saMdarbha ke sAtha vicAra kreN| kathaMcit vaha kiyA thA aura nahIM kiyA thA aura yaha anizcita hai yadi Apa ghoSaNA aura isakI sAMvaidhAnika kAryavAhI aura dAsoM para par3ane vAle tAtkAlika prabhAva para eka saMkSipta TIkA kreN| saMdarbha para nirbhara hone se inameM se pratyeka kathana satya hai lekina inameM koI bhI satya nahIM ho sakatA yadi kahI huI zarta ko alaga kara diyA jaay| sAmAnya vicAra ise kabhI bhI upekSita nahIM kara sktaa| jabaki nimna koTi kA tarkazAstra yaha kahatA hai ki yA to vaha mukta kiyA thA yA nahI kiyA thaa|12 isa prakAra eka-eka zarta ko saptabhaGgI ke pratyeka bhaMga meM jor3akara pro0 barca ne saptabhaMgI kI saptamUlyatA ko nirdhArita kiyA hai| vaise yaha kahanA ThIka bhI hai, kyoMki jaina saptabhaGgI ko sapta mUlyatA ko nirdhArita kiyA hai| vaise yaha kahanA ThIka bhI hai, kyoMki jaina saptabhaGgI bhI apanI saptabhaGgitA kisI zarta ke AdhAra para hI siddha karatI hai| vaha bhI kathana kI pUrNata: nirapekSatA kA samarthana nahIM karatI hai| yahI kAraNa hai ki vaha pratyeka kathana ke sAtha sApekSatA kA sUcaka syAt pada ko jor3a detI hai| jo bhI ho, saptabhaGgI saptamUlyAtmaka hai; isa bAta se inakAra nahIM kiyA jA sakatA hai| saMdarbha1. tattvArtharAjavArtika - 16/5 2. paMcAstikAya/tAtparyavRtti, zlo0-14 3. saptabhaMgItaraMgiNI-pR0-1 4. saptabhaMgI tattvapradIpaprakaraNam -13

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364 5. 6. 7. 8. 9. Multi-dimensional Application of Anekantavada pramANanayatattvAloka - 3:56-57 AptamImAMsA - 1 / 17-18 syAdvAdamaMjarI-pR0-226 saptabhaMgItaraMgiNI - pR0 72 An Introduction to Probability: Theory and its Applications. Vol. 1, P-126 10. uddhRta - "Seven - Valued Logic in Jain Philosohpy, Printed in, International Philosophical Quarterly, p. 68-93, vol. 4 1964, By Prof. G.B. Burch. 11. uddhRta - "Seven - Valued Logic in Jain Philosohpy, Printed in, International Philosophical Quarterly, p. 68-93, vol. 4 1964, By Prof. G.B. Burch. 12.. Ibid-p. 68-93. **

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rASTrIyatA kA sajaga praharI anekAnta DaoN0 narendra kumAra jaina rASTra, rASTrIyatA aura rASTravAda ko kramaza: anekAnta, anekAntatA aura anekAntavAda ke rUpa meM vivecita kara sakate haiN| rASTra aneka bhASAoM, jAtiyoM, dharmoM, saMskRtiyoM, varNoM, sampradAyoM Adi kA samaveta rUpa hai| ina vibhinnatAoM se janya rASTrIyatA kA rASTra ke sAtha samavAya sambandha hai| svatantra yA alaga rASTra ke rUpa meM usakI koI pahacAna nahIM bana sktii| vibhinna saMskRtiyoM, jAtiyoM, dharmoM Adi se rahita rASTra kI sattA nhiiN| kisI eka kI sattA kA apalApa bhI rASTra nhiiN| unakA samavetatva hI unakA rASTrIyatva hai aura jo rASTrIyatva ko dhAraNa karatA hai vaha usakI rASTrIyatA hai| rASTra ke aise svarUpa kA pratipAdana karanA rASTravAda hai| __ eka samaya thA jaba eka samAna bhASA, eka dharma, eka saMskRti aura eka samAja ko rASTrIyatA kA pratIka mAnA jAtA thaa| aba badalI huI paristhitiyoM meM isa prakAra kI vicAradhArA kI prAsaMgikatA najara nahIM aatii| vartamAna sandarbha meM rASTra deza ke paryAya bana gaye haiN| eka hI deza meM vibhinna dharma, sampradAya, saMskRti evaM bhASA ke loga eka sAtha rahate haiN| unakI eka hI rASTra meM pUrNa AsthA hotI hai tathA anekatA meM ekatA kA darzana honA unakI rASTrIyatA hai| "aneka" aura "anta" ina do zabdoM se milakara anekAnta banA hai| aneka kA artha eka se adhika hai aura anta kA artha guNa yA dharma hotA hai| pratyeka vastu kA svabhAva anekAntAtmaka hotA hai| anekAnta aisI dRSTi hai jisake anusAra paraspara viruddha pratIta hotI huI zaktiyAM bhI eka sAtha binA kisI TakarAhaTa ke raha sakatI haiN| eka rASTra meM bhI paraspara virodhI pratIta hone vAle dharma-sampradAya, varNa, jAtiyA~ evaM saMskRtiyAM eka sAtha raha sakate haiN| bhArata deza meM hindU, musalamAna, jaina, bauddha, IsAI, sikkha Adi aneka dharmoM ke loga rahate haiN| sabhI mAnava prajAti ke haiN| sukha-du:kha Adi sabhI

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Multi-dimensional Application of Anekantavada saMvedanAeM eka jaisI haiN| duHkha koI nahIM cAhatA / ghara yA deza vihIna bhI koI nahIM honA cAhatA / phira bhI yaha kahA jAtA hai ki yaha deza hamArA hI hai, dUsare kA nahIM / ekAntika dRSTi se isa taraha ke vicAra rASTra ke svarUpa ko hI vighaTita karate haiN| anekAntAtmaka vicAra hone para eka dUsare kA astitva sahajatA se svIkAra ho jAtA hai| kisI dharma yA sampradAya vizeSa kA yadi yaha bhAva rahatA hai ki hamArA dharma yA sampradAya rASTrIya hai, usa sthiti meM usakA anekAntamUlaka AcaraNa bhI honA anivArya hai| jisase anya apanI sattA yA saMskRti ko pUrNa surakSita aura samAna samajhakara Azvasta ho sakeM evaM ve aMzI rASTra ke aMza hone meM apanI niSThA ko asaMdigdha banA skeN| hindU yA bhAratIya isa deza ke lie bhArata, hindustAna, aura iNDiyA nAma pracalita haiN| isake AdhAra para yahAM ke loga bhAratIya, hindU yA hindustAnI aura iNDiyana kahe jAte haiN| isalie isameM se kisI eka se apane ko abhihita kiyA jAye to isa deza ke vAsI ke rUpa meM kisI ko Apatti nahIM honI caahie| para kucha loga apane ko "hindU" yA hindustAnI" nahIM maante| daraasala "hindU" zabda kI utpatti kA AdhAra bhUgola hai| jo "sindhu" ke pAra rahane vAloM ke lie prayukta hokara 'sindhu se" hindu bana gyaa| apane mUla rUpa meM "hindU" zabda nitAnta saMskRti mUlaka hai jisake antargata vaidika, zramaNa-jaina-bauddha Adi sabhI dharma Ate haiM aura sabhI hindU kI saMjJA ko prApta karate haiN| katipaya kaTTaravAdiyoM aura kucha deza premiyoM ne "hindU" zabda kI saMgati vaidika kAla se baiThAkara zAbdika dRSTi se hindU dharma kA pracalana prAcIna siddha kiyA hai / kaTTaravAdI "hindU" zabda ke sAtha "dharma zabda jor3akara nirantara isa prayatna meM lage rahe ki jo vaidika dharmAvalambI haiM ve hI hindU haiN| dUsarI ora udAravAdiyoM ne hindutva - rASTrIyatva ko hI apanA dharma mAnA arthAt unhoMne deza dharma kI sImA ke antargata hI apane dharma kI mImAMsA kii| udAravAdiyoM ke dvArA yaha mImAMsA yA artha kiye jAne taka kahIM bhI virodha dikhAI nahIM detaa| jaba vaidika-dharma ko hindU dharma kahA jAne lagA taba bhAratIya-saMskRti se jur3e jaina, bauddha aura sikkha Adi alaga pratIta hone lage aura inakI hindUdharma, jainadharma, bauddhadharma, sikkha dharma Adi ke rUpa meM alaga- alaga pahacAna sthira ho gayI / inake atirikta bhI yahAM para islAma, IsAI Adi svatantra dharma haiM, jo mUla bhAratIya saMskRti se udbhUta dharma nahIM mAne jAte haiN| ye dharma sindhu ke usa pAra yA dUsare deza se yahA~, para Aye hue mAne jAte haiM / bhAratIya saMskRti kI prakRti ke anurUpa ina dharmoM ke hindU dharmoM ke sAtha rahane meM vizeSa TakarAhaTa nahIM thI / aMgrejoM ke Agamana ke sAtha Apasa meM TakarAhaTa kA sUtrapAta prArambha ho gayA aura isakI parAkASThA kA bar3hatA rUpa 366

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rASTrIyatA kA sajaga praharI anekAnta 367 "hindU" aura musalamAna ke AdhAra para AjAdI ke samaya vibhAjita hokara bane do dezoM ke rUpa meM sAmane AyA aura vaha marja Age bar3hatA hI gyaa| yaha eka mAnaka bana gayA hai ki jo islAma ko mAnatA hai vaha musalamAna, vaidika dharma ko mAnane vAlA hinda, jaina dharma ko mAnane vAlA jaina, bauddha dharma ko mAnane vAlA bauddha, sikkha dharma ko mAnane vAlA sikkha evaM IsAI dharma ko mAnane vAle IsAI haiN| ye paricaya sampradAya vizeSa ko dhyAna meM rakhakara hI satya haiM, rASTra kI dRSTi se nhiiN| rASTra kA unakA paricaya bhAratIya hogA yahI vajaha hai ki yahAM ke vyakti kI amerikA, briTena Adi dUsare dezoM meM bhAratIya ke rUpa meM pahacAna hotI hai| deza kI apekSA, sabhI bhAratIya haiM aura sampradAya kI apekSA, hindU, musalamAna, aadi| bhAratIya honA unakA anaikAntika rUpa hai aura hindU, musalamAna Adi honA ekaantik| virodha rahita, bhrAtRtva bhAva, mitratA aura sauhArda pUrNa DhaMga se eka sAtha sabhI kA rahanA rASTra ke rUpa meM satya hai| kevala hindU, musalamAna Adi honA ekAntika mithyA rUpa hai| kyoMki isameM dUsare kI sattA kA apalApa, tiraskAra aura nirAdara hai| vibhinna sampradAya aMza haiM aMzI-rASTra ke aura jaba koI bhI aMza khaNDita hone lagatA hai taba nizcita rUpa se rASTra ke khaNDita hone kI prakriyA prArambha ho jAtI hai| vyakti jisa deza meM rahatA hai usa deza ko hI apanI pramukha pahacAna banAye aura usa deza ko hI apanA deza samajhe to usameM usakA kalyANa hotA hai| rASTra hita ke sandarbha meM dharma ke AdhAra para apanI pahacAna banAkara eka dharma pradhAna deza se apane ko saMyukta kara pahacAna banAnA atyanta ghAtaka siddha hotA hai| kucha dharmAvalambI apane ko "hindU'' kyoM nahIM kahate, jabaki isa deza kA nAma "hindustAna' hai| isakA samAdhAna taba taka asambhava lagatA hai jaba taka "hindU" zabda kI pahacAna mAtra vaidika dharma taka hI sImita banI rhegii| aisA hote hue musalamAna apane ko hindU kahane meM saMkoca kareMge, kyoMki unakA dharma islAma hai| isI taraha anya dharmoM, sampradAyoM ke sAtha bhI hai| dharma ke AdhAra para koI bhI dhArmika sampradAya apanI kucha bhI pahacAna banAye, parantu deza ke sandarbha meM usako jor3anA samasyAoM kA samAdhAna nahIM hai| deza ke sandarbha meM dezavAsI kI pahacAna aisI honI cAhie jisase kisI maMca yA sampradAya ke sAtha virodha utpanna na ho / Aja ke sandarbha meM yaha nirNaya karanA aparihArya ho gayA hai ki alpa-saMkhyakoM ko deza kI mukhya-dhArA se jor3ane ke lie "hindU" zabda kI vyAkhyA dezavAsI ke rUpa meM karanI hogI, dharma yA sampradAya ke rUpa meM nhiiN| yadi yaha sambhava na ho sake to sarvasvIkRta nAma 'bhArata' ke AdhAra para apanI pahacAna "bhAratIyatA" ko hI eka mAtra rAjanaitika svIkRti milanI cAhie, ekAntika pakSa ko patita karane vAle "hindU" Adi ko nhiiN|

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Multi-dimensional Application of Anekantavada rASTra ke sAtha kisI dharma yA sampradAya vizeSa kA sUcaka zabda saMyukta hone para itara dharmoM yA sampradAyoM kI sattA rASTrIyatA kI dRSTi se gauNa pratIta hotI hai| bhArata ke AdhAra para apane ko bhAratIya kahane meM kisI bhI sampradAya ko Apatti nahIM hogI, kyoMki ukta nAma ke sAtha kisI bhI sampradAya yA dharma ko sUcita karane vAlA zabda saMyukta nahIM hai| dUsare yaha mahAna saMskRtiyoM kA saMsUcaka, Adi se lekara aba taka kI vibhinna sabhyatAoM kA jIvaMta aitihAsika dastAveja hai| prAcInatA, aitihAkasatA evaM sAMskRtika dRSTi se bhI yaha sabhI ke anukUla hai| vaidika aura zramaNa donoM saMskRtiyoM meM "bharata" ke nAma se "AryAvarta" kA bhArata nAma par3anA prasiddha hai| bhAratIyatA ke rUpa meM hamArI saMskRti kI ahiMsA, karuNA, maitrI, dayA, tyAga, dAna, aparigraha, satya, asteya, muditA, zAnti, santoSa, Atmaupamya dRSTi Adi ananta vizeSatAeM haiN| paraspara viruddha pratIta hone vAle dharma yA sampradAya sApekSa dRSTi se eka sAtha rahate rahe haiN| yadi kabhI TakarAhaTa huI to satya yA anekAnta dRSTikoNa ke abhAva meM huI / TakarAhaTa, vastusthiti ko samajhane ke pazcAt ekAntika dRSTi ke parityAga se svataH samApta ho gyii| 368 isa prakAra hindU ho yA IsAI - musalamAna, jaina-bauddha ho yA sikkha ye sabhI paraspara virodhI pratIta hote haiM, para vAstava meM ye paraspara virodhI nahIM haiN| eka rASTra ke sandarbha meM una sabhI kI eka jagaha eka sAtha sattA pAI jAtI hai| sabhI meM manuSyatva Adi guNa samAna haiN| zArIrika saMracanA eka jaisI hai / savedanAeM samAna haiM, paramalakSya kI prApti rUpa sAdhya bhI prAya: samAna hai| kucha vicAradhArAeM paraspara viruddha pratIta hotI haiM, parantu ve pratIta hI hotI haiM paraspara virodhI nahIM haiN| kucha ke paraspara viruddha dRSTikoNa bhI ho sakate haiM jinakA samAdhAna sApekSa dRSTi hone para sahajatA se ho jAtA hai / vibhinna bhASAoM, kSetroM Adi ke AdhAra para utpanna sabhI samasyAoM ke sAtha Aja kI viSama paristhitiyoM ke sandarbha meM rASTra evaM rASTrIyatA jaise jvalaMta praznoM kA samAdhAna mAtra anekAntAtmaka dRSTikoNa rakhane para hI sambhava ho sakatA hai| rASTrIyatA - bhAratIyatA kI pahacAna ekAntika dharma yA sampradAya ke AdhAra para na sthira rahI hai aura na rhegii| deza kI akSuNNa mahAsattA kA astitva sabhI kI sattAoM kI svIkRti meM hI sambhava hai|

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anekAntavAda kI prAsaMgikatA nAgarAja pUvaNI mokSa mArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizva tattvAnAM. vaMde.. tadguNalabdhaye / / "maiM mokSamArga ke netA ko, karmarUpI mahAna parvatoM kA bhedana karane vAle tathA samasta vizva ke samagra tattvoM ke samudAya kA parijJAna rakhanevAle tIrthaMkara bhagavAna ko praNAma unake guNoM kI prApti ke lie kara rahA huuN|" uparyukta zloka se yaha vidita hotA hai ki jaina dharma jo vizvadharma bhI hai, kA pradhAna AkarSaka siddhAMta-anekAntavAda hI hai| yaha vizva kitanA vizAla hai yaha duniyAM kitanI vyApaka hai, yaha dharatI kitanI bar3I hai, isa bar3I dharatI ke samAna hI anekoM graha, isase bar3e anekoM nakSatra isa apAra evaM agAdha vizva meM vidyamAna haiN| Adhunika vaijJAnikoM kA abhimata hai ki hamAre bhUloka jaise anekoM loka-isa mahAn vizva meM sthita haiN| una sabake viSaya meM paripUrNa jJAna to sarvajJa hI rakha sakatA hai| vastu jagat ananta hai tathA ananta hai vastuoM ke dhrm| eka hI tattva ko, eka hI siddhAMta ko, eka hI satya ko, eka hI Adarza ko samajhakara calane se manuSya kA vyaktitva ekAMgI yA apUrNa ho jaayegaa| apUrNa jJAna se mAnava bhI apUrNa raha jAtA hai| ata: hamArA Adarza pUrNatA kI ora anusaMdhAna karanA hai| ___ jo kucha hamAre bhItara, hamAre aMtaraMga meM hai, jo kucha hamAre hRdaya kA abhilaSita hai tathA isake lie hamArI prakRti ne hameM sanaddha kiyA hai, vaha saba kucha mAnava samudAya ko jJAna-cakSuoM dvArA vizleSaNa kiye jAne ke hetu surakSita hai, vaha saba

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370 Multi-dimensional Application of Anekantavada isa vizva paraMparA kI mahAna sattA meM nizcaya hameM prApta hogA bazarte ki hama use apane jJAna kI paridhi meM sameMTa leN| kintu pUrNa satya kA jJAna ho kaise| saMkucita mata, vAda, dAyare, sAmAjika, Arthika, bhaugolika, rAjanaitika evaM sAMpradAyika sImAoM ko lAMghane para hI pUrNa satya kA darzana saMbhava hai| anekAMtavAda-siddhAMta va tAtparya isa saMsAra meM vibhinna mahAdvIpoM meM sthita vibhinna dezoM meM vividha dharmoM ke anuyAyI vidyamAna haiN| prabhu IzA masIha dvArA prarUpita IsAI dharma hai| muhammada paigaMbara se prasArita islAma dharma hai| gautama buddha dvArA pratiSThApita bauddha dharma hai| bhArata meM sanAtana vaidikatA kI pRSThabhUmi meM panapane vAlA hindU dharma hai| ina sabhI dharmoM ke anuyAyI apane-apane dharmoM ke kaTTara anuyAyI haiN| ina sabhI dharmAvalaMbiyoM kI vizeSatA yaha hai ki una dharmoM ke dharmazAstroM/graMthoM ne eka hajAra yA DhAI hajAra varSa pUrva jo kucha kahA hai athavA likhA hai vaha Adhunika vaijJAnika yuga kI rozanI meM zata pratizata asatya hI kyoM na sAbita ho, paraMtu ve kaTTara dharmAvalaMbI apanI AkheM mUMdakara unheM svIkAra kara leNge| satya ke eka hI aMga ko, athavA satya ke eka hI pahalU ko dekhakara yaha phaisalA karanA ki satya kevala vahI hai jo hamAre guru ne, athavA sthApakoM ne dekhA haito yaha satya kA ekAMta svarUpa hai| dUsare zabdoM meM pA~ca aMdhoM ke dvArA hAthI ke vibhinna aMgoM ko sparza karake hAthI ke svarUpa ke unake apUrNa niSkarSa ke samAna hai| koI bhI jJAtavya vastu ke bAre meM agara niSkarSa lenA hai to usa vastu kI avasthA, dharma, guNa, AkAra, raMga, gaMdha- Adi aneka AyAmoM ke bAre meM dhyAna denA hogaa| zIghratA meM liyA gayA nirNaya anucita bhI ho sakatA hai athavA AMzika satya bhI ho sakatA hai| vastu ananta dharmAtmaka hai| ata: vastu anekAMta svarUpI hai| usa vastu meM bhinna-bhinna dharma evaM lakSaNa ho sakate haiN| yadi hara vastu ke eka hI dharma evaM lakSaNa ko grahaNa kareMge to vaha usakA ekAnta evaM apUrNajJAna hogaa| jJAtavya dravyoM yA vastuoM ke apradhAna evaM pradhAna guNa-bhAvoM kA tulanAtmaka dRSTikoNa se vizleSaNa karake vastuoM kA paripUrNa jJAna prApta karanA hI isa anekAMtavAda kA mUla rahasya hai| ekAMtavAda kA virodha evaM anekAntavAda kA pratiSThApana sarvaprathama tIrthaMkara bhagavAna ne kiyaa| unhoMne apane jIvanakAla meM tapasyAcaraNa ke bAda jo kevala jJAna prApta kiyA usakI rozanI meM sAre vizva ke vibhinna tattva, satva, evaM Adarza kA

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anekAntavAda kI prAsaMgikatA 371 vizleSaNa- 'amRtamaMthana' ke samAna kiyA / tatpazcAt dharma prabhAvanA ke hetu ve saMcAra karate rhe| apane nirvANa kalyANa yA mokSa prApti taka samavasaraNa sabhAoM meM jo upadeza dete the unameM anekAntavAda kA hI prAdhAnya thaa| unnIsavIM zatAbdI meM yUropa meM maiksagarTa ciMtaka ne bhI gahana ciMtana ke bAda anekAntavAda ke samatulya siddhAnta kI sthApanA kii| usane apane isa abhiprAya kA samarthana karate hue kahA- "isa vizva meM jitanI bhI vastue~ haiM ve saba isa vizva ke hI aMga haiN| isakA satya bhAvanA pradhAna tathA cetanAmaya hai|" "maiksagarTa' to eka vaijJAnika thaa| ata: usane jo kucha kahA vaha atIva tArkika evaM AdhArapUrNa yA vaijJAnikatA kI pRSThabhUmi para AdhArita thaa| usane gaMbhIra ciMtana va manana karane ke bAda yaha udghoSita kiyA- "isa vizva meM anekatA hI adhika vAstava hai| ekAMgI dRSTikoNa se durAgraha karanA nitAMta mUrkhatA kA kAma hai| pAzcAtya rASTroM meM vijJAna ke prAbalya ke ahaMkArI vidvAnoM ko latAr3ate hue 'jemsa kA~Da' nAmaka eka mana:zAstrajJa ne jo kucha kahA vaha Aja bhI vicAraNIya hai| unakA abhimata thA- "Adhunika vijJAna apane vaijJAnika sAdhanoM evaM upakaraNoM kI sahAyatA se anusaMdhAna karake jisa satya kA pratipAdana karatA hai vaha to kevala "tAtkAlika satya hai, na ki carama sty| vaijJAnika loka meM jo kucha bhI satya kA nirUpaNa hotA hai vaha to satya kA ekAMgI svarUpa hai na to pUrNa-satya ko ve jAnate haiM, na batA hI pAte haiN| isa laghu prastAvanA ke bAda, hama dekheMge ki mAnava jIvana ke vibhinna kSetroM meM anekAntavAda kI kyA prAsaMgikatA yA upayogitA hai| anekAntavAda-sAmAjika jIvana meM kisI bhI rASTra ke naitika mUlyoM tathA AdarzoM kA parIkSaNa va nirIkSaNa vahA~ ke sAmAjika jIvana ke pariprekSya meM hI kiyA jA sakatA hai| samAja kyA hai? kaI vyaktiyoM ke milane se samAja banatA hai| yaha 'samAja' nAmaka saMgaThana bahuta durbala hai| kyoMki samAja ke alaga-alaga sabhI aMga atyaMta balahIna kar3iyA~ haiM jinake milane se 'samAja' nAmaka zrRMkhalA kI saMracanA hotI hai| yadi kar3iyA~ durbala hoM to zrRMkhalA kaise prabala ho sakegI? hamArA samAja jAti, mata, dharma-ityAdi kAraNoM se vibhAjita dikhatA hai| sArI duniyAM hI eka prakAra se vibhakta dIkha par3atI hai| kAle loga aura gore loga, pazcima ke rASTra aura pUrva ke rASTra, islAmika rASTra tathA islAmetara rASTra, IsAI rASTra evaM gaira-IsAI rASTra- isa prakAra saMsAra meM rASTroM ke vibhAjana ke vibhinna AdhAra haiN|

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372 Multi-dimensional Application of Anekantavada ina rASTroM meM bhI paraspara saMdeha, ISyA, matsara, ahaMkAra-jaise anapekSita manobhAvoM ke kAraNa anaikya kA bhAva pracalita hai| phira bhI mAnavIyatA, sahodaratva, Izvara para vizvAsa, mAtRtva, jIvadayA, ahiMsA, satyaniSThA, parizramapriyatA, lokopakArajaise kucha Adarza guNoM meM ekatA dIkha par3atI hai| ___ 'parasparopagraho jIvAnAm / yaha eka nitAMta mahattvapUrNa evaM mArgadarzaka vAkya hai jisakA avalaMbana lete hue saMsAra ke bhinna-bhinna AdarzoM para calane vAle rASTroM meM bhI ekatA dIkha par3atI hai| ___ samaya-samaya para anekoM rASTroM ne prAkRtika ApadAoM, tathA vibhISikAoM meM eka dUsare kI sahAyatA kara paraspara sahayoga kI bhAvanA ko caritArtha kiyA hai| isa taraha kI mAnavIyatA evaM paraspara sahAnabhati saMvedanA kA manobhAva rAjya-rAjyoM ke bIca meM, jiloM ke bIca, tAlukoM va gA~voM ke bIca meM bhI vidyamAna hai| ___anekatAoM yA bhinnatAoM ke hote hue bhI "ekaM sat viprAH bahudhA vadanti" - jaise Adarza kA anusaraNa karate hue hama yaha mahasUsa karate haiM ki prema hamAre lie eka mUlya hai, usakI saMvedanazIlatA kA riztA bhI hamAre lie atyanta amUlya hai, isa jaga meM apanI samagra saMvedanazIlatA ko bacAkara manuSya ke rUpa meM jIne kA sAdhana to yaha eka mAtra Adarza- anekAntavAda kA hai tathA isa sAdhana kI pavitratA jIvana kI sArthakatA ke sAdhya se bhinna nahIM hai| hamAre samAja meM vibhinna peze-dhaMdhe va udyoga karane vAle loga pAye jAte haiM / koI kisAna hai to koI maz2adUra hai, koI vyApArI hai to koI grAhaka hai| koI adhyApaka hai to koI lekhaka hai| isI prakAra se luhAra, sunAra bar3haI, Adi kucha loga haiM to aura kucha loga patrakAra nATakakAra, kavi, netA, sarakArI karmacArI, maMtrI ityAdi taraha-taraha ke dhaMdhe apanAkara apanI jIvikA calAte haiN| ina anekoM dhaMdhoM meM kauna sA dhaMdhA zreSTha hai? kauna sA dhaMdhA pradhAna hai? kauna sA dhaMdhA gauNa hai yA nikRSTa hai? ina praznoM kA uttara utanA AsAna nhiiN| kyoMki sabase bar3hakara kisI eka dhaMdhe ko nahIM mAnA jA sktaa| na kisI ko kaniSTha bhii| ' Adi tIrthaMkara RSabhadeva ne sabhI prakAra ke dhaMdhe-kaSi, asi-masi, khetIvyApAra dhaMdhoM ko sikhaayaa| phira anekAMtavAda kI dRSTi se dekheM to ye saba zreSTha haiM- tathA eka dUsare ke paraspara pUraka haiN| ata: na koI zreSTha yA na koI kaniSTha hai| anekAntavAda-pArivArika jIvana meM Adhunika yuga meM 'parivAra' nAmaka ikAI ko vizeSa mahattva diyA jAtA hai

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anekAntavAda kI prAsaMgikatA 373 kyoMki vyakti kI unnati meM samAja ke bAda, parivAra ko hI upayukta sthAna diyA jAtA hai| parivAra para cAra prakAra ke prabhAvoM ko dekhA jA sakatA hai aura prabhAvoM kA ullekha sAdhAra bhI hai(1) anuvAMzikatA kA prabhAva ___ mAtA aura pitA athavA una donoM ke vaMzavRkSoM meM jo bujurga ho cuke haiM unakA prabhAva par3a sakatA hai| ise Adhunaki vijJAna 'jIns' nAma se pukAratA hai| isa siddhAMta ke anusAra baccA apane mAtA-pitA, dAdA-dAdI yA nAnA-nAnI- inameM se kisI ke AkAra, raMga, guNa, buddhi, utsAha, cetanA- ityAdi vizeSatAoM ko prApta kara skeNge| aneka purakhoM ke vyaktitva ke nIce hI Aja ke vyakti ke vyaktitva kA nirmANa hotA hai| (2) jIvana ke sanniveza kA prabhAva * kabhI-kabhI eka buddhimAna pitA kA putra mUrkha bana sakatA hai| eka duSTa kA putra sajjana ho sakatA hai| mAtA-pitA donoM sajjana haiM, phira bhI putra durjana, zarAbI, juAkhora bana jAtA hai| isakA kAraNa yaha hai ki putra jaise sanniveza tathA jisa vAtAvaraNa meM palatA hai vaisA hI bana jAtA hai| (3) pUrvajanma ke saMskAroM kA prabhAva agara hama caubIsa tIrthaMkaroM ke janma janmAntara kI bhavAvalI kA sUkSmatA ke sAtha anuzIlana kareM to hameM isa bAta kA patA calatA hai ki pUrva janma ke saMskAroM kA prabhAva isa janma ke jIvana para bhI par3atA hai| hama vrata niyamoM kA pAlana, tapa sAdhanA ke dvArA apane jIva ke stara ko U~ce se U~cA, zreSTha se zreSThatara banA sakate haiN| (4) zikSA kA prabhAva kabhI-kabhI nIca kula meM, sAdhAraNa mAtA-pitAoM ke vaMza meM paidA hokara bhI kucha loga adbhuta pragati kara pAte haiM tathA ucca sthAna ko prApta karate haiN| isake lie unako dI gayI zikSA hI mUlakAraNa hai| acchI zikSA kA prabaMdha kiye jAne para nimna stara vAle unnata stara para pahu~ca pAte haiN| isa prakAra se kisI manuSya ke pArivArika jIvana ke vyaktitva ke vikAsa meM aneka kAraNa haiN| kucha udAharaNa milane para pratyeka kAraNa bhI ucita lagatA hai parantu vahI eka mAtra kAraNa nahIM hai| aneka kAraNoM kA samanvita prabhAva mUla kAraNa mAnA jaayegaa| parivAra meM mAtA-pitA, putra-putrI, bhAI-bahana Adi aneka saMbaMdha hote haiN| ye

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374 Multi-dimensional Application of Anekantavada sabhI rizte paraspara pyAra ko bar3hAne ke lie hote haiN| soca lIjie-ghara meM eka strI hai, vaha apane mAtA-pitA ke lie patrI hai, apane bhAI ke lie bahana hai| apane pati ke lie patnI hai| apane baccoM ke lie mA~ hai| apane devara ke lie bhAbhI hai| apane skUla ke baccoM ke 'TIcara' (adhyApikA) hai| apane par3osI logoM ke lie 'par3osana' hai| sahakArI saMgha ke sadasyoM ke lie vaha sahakArI saMgha kI 'presiDeMTa' (adhyakSa) hai| vahI mahilA-samAja (leDIja klaba) meM jAtI hai to kAryadarzI hai| reDiyo ke sAmane baiThatI hai to vaha zrotA hai| dUradarzana' (Telivijana) ke samakSa para prekSaka hai| cunAva ke samaya meM vaha matadAtA hai| vaha itane sAre saMbaMdhoM ko bhI nibhAtI hai| mAtA, putrI, bahina, bhAbhI, patnIityAdi anekoM rUpa haiM-eka hI strI ke / ina aneka rUpoM meM kauna sA rUpa saccA hai? saba ke sb| anekoM ke bIca meM samanvaya ke sAtha jInA hI jIvana hai jo anekAntavAda kA abhISTa hai| anekAntavAda-prakRti ke raMgoM meM prAta:kAla meM jaba hama apane vistara se uThate haiM- to dekhate haiM ki AkAza kA mukha maMDala kitanA sundara hai / pUraba se pazcima taka sarvatra sone kI varSA hai AsamAna ke AMgana meM kisI ne raMgoM kI holI khelI hai| dopahara ke hote hI sarvatra sarya kI tIkSNa razmiyA~ prasarita hotI haiN| saura-zakti Ajakala kabhI na kama hone vAlI UrjA kA bhaMDAra hai| silikAna baiTariyoM meM saura-UrjA ko bharakara anya upayogoM ke lie 'sTApharUma' jaise surakSita rakha sakate haiN| jisase dIpa jalA sakate haiM, paMpa calA sakate hai, paMkhe va eyarakaMDizanara cAlU rakha sakate haiM, sar3akoM para moTara-kAra calA sakate haiN| reDiyoM va Telivijana TyUna kara sakate haiN| vAstava meM AkAza kA jalatA haA-saraja bhI hamAre lie 'anekAntavAda' kA eka jvalaMta udAharaNa hai| jaise-jaise dina Dhalane lagatA hai, zAma hotI hai-phira AsamAna dekhie| vahA~ phira se prAta: kAla ke raMga biraMge navarasa ke nRtya kA pradarzana! AkarSaka manollAsakArI adbhuta manoraMjana kA kaarykrm| thor3I dera ke bAda rAta hotI hai aura dasoM dizAoM meM aMdhakAra chA jAtA hai| nIle AsamAna meM nakSatroM kA kArya zurU hotA hai| vibhinna nakSatra graha-tAre camakane lagate haiM to usa AsamAnI sauMdarya ko dekhate hI banatA hai| prAta: kAla se rAta taka AkAza ke anekoM rUpa haiM? ina meM se asalI rUpa kauna sA hai| yaha batAnA sarala kArya nahIM hai| kyoMki AkAza ke sabhI rUpa usa nizcita kAla meM satya hI haiM, vaha parivartanazIla hai|

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anekAntavAda kI prAsaMgikatA 375 basaMta Rtu ke Agamana meM yahA~ solahoM zrRMgAra dIkha par3ate haiN| cha: RtuoM meM tathA bArahoM mahInoM meM prakRti meM aneka sAre parivartana hote haiN| prakRti to sarvadA ekasA sthira nahIM raha sktii| prakRti ke anekoM rUpa meM anekAntAtmaka prakRti eka udAharaNa hai| rAjanIti ke kSetra meM - anekAntavAda vartamAna meM jabaki rAjanIti ke cehare ko vyaktigata svArthavAda, ochI mAnasikatA, adUradarzitA Adi ne kurUpa kara diyA hai, anekAntavAda kA prayoga rAjanIti ko eka nae samAdhAna kI ora le jA sakatA hai| bhAratIya rAjanIti ho yA antarrASTrIya rAjanIti anekoM pArTiyAM jo apane ko hI prajAtantra kA sahI praharI mAnatI haiM, eka mUlyoM para AdhArita rAjanaitika vyavasthA dene meM akSama haiN| bhAI-bhatIjAvAda, saMrkINa bhAvanAoM ke calate rAjanItika mUlyoM meM lagAtAra girAvaTa ho rahI haiN| pArTiyoM ke rUpa meM anekatA cAhe jitanI ho lekina yadi sAmaMjasya kA abhAva hai to bhArata jaise prajAtantra ke lie ghAtaka siddha hogii| ___ Aja rAjanIti ke kSetra meM bhI 'yena kena' prakAreNa adhikAra kI prApti kA hI eka mAtra lakSya ho gayA hai jo rAjanIti kA eka ghinaunA rUpa hai| antarrASTrIya kSitija para amarIkA kI rAjanIti ko leM to vahA~, anekatA meM ekatA kA darzana hotA hai| (1) ripablikana (2) DemokreTika- nAmaka do rAjanItika pArTiyA~ haiN| bhAratIya gaNatantra kI taraha anekoM pArTiyA~ nahIM haiN| ye donoM pArTiyA~ pU~jIvAda ko mAnanevAlI haiN| agara kabhI ripablikansa adhikAra prApta karate haiM to DemokreTsa bAhara rahate haiN| donoM pArTiyAM deza premI haiN| iMglaiMDa meM to samAjavAdI dhAraNA kI pArTI lebara pArTI tathA pU~jIvAdI pArTIkanjarveTiva meM pArTI adhikAra ke lie niraMtara hor3a lagI rahatI hai| donoM pArTiyoM kI nIti, siddhAnta, anuSThAna vidhi Adi meM bar3A hI aMtara hai| phira bhI rASTraprema ke pakSa para donoM pArTiyA~ samAna banatI haiN| yuddhakAla meM donoM rAjanaitika pakSa deza kI rakSA ko hI mukhya mAnakara saMgaThita hotI haiN| ___ yUropa ke kaI rASTroM meM pU~jIvAdI sarakAreM jyAdA haiM- paraMtu kucha rASTroM meM samAjavAda (soziyalijma) ke Adarza para calane vAlI sarakAreM haiN| sthUla dRSTi se dekheM to kamyUnijma ho yA kaipiTalijma ho- sarakAroM kA uddezya hotA hai- apane deza kI janatA kA klyaann| anekoM dezoM meM anekoM paddhatiyoM kI sarakAroM ke hone para bhI yadi paraspara bhAIcArA tathA lokakalyANa kI dRSTi rahe to rAjanItika paridRzya hI badala jaaegaa| amerikA, soviyata rUsa, cIna, phrAMsa jaisI paraspara virodhI mahAn zaktiyoM ke madhya meM

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376 Multi-dimensional Application of Anekantavada madhyasthatA karake, donoM ke bIca meM saMtulana va sAmaMjasya kI dazA ko paidA karane meM anekAntavAda eka ahaM bhUmikA nibhA sakatA hai| sAhitya ke kSetra meM anekAntavAdaH 'sAhityasya bhAvaH saahitym| bhAratIya sAhitya vividhatAoM se bharA hai| kisI bhI sAhitya kI saphalatA usakI mArmikatA arthAt pAThaka para par3ane vAlI prabhAvazIlatA para hotI hai| hamAre bhAratIya lekhaka isa mArmikatA kI yojanA ko anekoM rUpoM yojita karate haiN| sAhitya meM vibhinna jIvana-dRSTiyoM kA samAveza hotA hai| taba taka sAhitya zreSTha sAhitya nahIM kahalA sakatA jaba taka usameM anucintana evaM kalpanA kI yojanA sucAru rUpa meM nahIM kI gaI ho| dUsare zabdoM meM unheM kramaza: satyaM, zivaM evaM sundaramnAma se pukArA jAtA hai| kisI bhI sAhityaka-racanA meM prabhAva tathA saundarya lAne ke lie ina tInoM tattvoM kA samAveza honA caahie| sAhitya kI saphalatA ke lie aneka AdarzoM kI AvazyakatA hai| paraMtu ye anekoM Adarza paraspara bhinna dIkha par3ane para bhI paraspara pUraka haiM, isI ko kahate haiM"anekatA meM ektaa|" bhAvanAtmaka sauMdarya, kalAtmaka sauMdarya tathA vicArAtmaka sauMdarya-tInoM paraspara antargabhita haiM aura eka dUsare ke lie pUraka kA kArya karate haiN| jaba sAhitya ke sRjana meM ina tInoM ko samanvita rUpa meM upasthita kiyA jAtA hai tabhI usameM vAstavika prabhAva kA saMcAra hotA hai| ata: anekatA hote hue bhI unameM sAmaMjasya lAne meM anekAntavAda kA prayoga yadi kiyA jAya to sAhitya apane vAstavaki rUpa meM pratiSThita ho skegaa| anekAntavAda roga nidAna evaM svAsthya ke kSetra meM ___ eka suprasiddha kahAvata svAsthya ke mahattva ko batAne vAlI isa jaga meM pracalita hai- "Arogya hI mahAbhAgya hai|" mAnava janma sAre brahmANDa meM zreSTha mAnA jAtA hai, parantu yaha mAnava zarIra jo anekoM sAdhanAoM ko nibhAne ke lie isa vizva meM eka upakaraNa hai- durbala yA prabala ho sakatA hai| jisa prakAra kA anna-pAna dekara usakA poSaNa karate haiM yaha vaisA hI ho jAtA hai| upaniSadoM meM AtmA ke paMcakozoM meM eka koza annamaya koza bhI hai| tAtparya yaha ki mAnava zarIra kI svasthatA usake dvArA grahIta bhojana para sarvathA nirbhara hai svastha zarIra meM hI svastha mastiSka rahatA hai, aura svastha vahI hai jo niroga hai| bhArata meM roga nidAna kI aneka paddhatiyA~ vikasita haiM jinameM se kucha nimna haiM

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anekAntavAda kI prAsaMgikatA 377 (1) Ayurveda-paddhati- yaha hamArI bhAratIya cikitsA paddhati hai| carakasazrRta-Adi cikitsAcAryoM dvArA poSita mUlata: 'dhanvaMtari' nAmaka adbhata daivika zaktiyoM se samartha vyakti se sthApita paddhati hai| yaha bAta-kapha-pita-ina tridoSoM ke samucita samAdhAna ke dvArA nidAna karane vAlI cikitsA paddhati hai| (2) elopaithika paddhati- yaha pAzcAtya vaidyakIya paddhati hai| grIka deza ke prAcIna vaidyakIya jJAna kI vRddhi ke sAtha sAre vizva meM isa paddhati kA pracAra haa| jaisejaise aMgrejI sAmrAjya sArI duniyA~ meM phailatA gayA vaise-vaise hI aMgrejoM ne apanI cikitsA paddhati ko sarvatra phailA diyaa| teja aura asarakAraka upacAra meM sahAyaka hone ke kAraNa yaha paddhati adhika lokapriya huI hai| paraMtu dhIre-dhIre aba isake sAiDa iphekTasa ke kAraNa janasAmAnya kI ruci isake prati kama hotI jA rahI hai| (3) homyopaithI paddhati - jarmanI ke cikitsaka hainimena dvArA sthApita isa paddhati meM atyaMta kama davA dekara roga kI cikitsA kI jAtI hai| davA jitanI darbala va sUkSma hotI hai vaha utanI prabala evaM roga nivAraka mAnI jAtI hai| isa paddhati meM "sAiDa ephekTasa' na hone ke kAraNa isa paddhati ke DAkTara aura aspatAla Ajakala sarvatra pracalita haiN| (4) necuropaithI- paddhati- prAkRtika cikitsA paddhati atyaMta prAcIna bhAratIya paddhati hai jise hamAre pAzcAtya elopaitha kI cakAcauMdha meM bhulA diyA gayA thaa| parantu jarmanI ke DI0 kulhe nAmaka vizeSajJa ne tathA bhArata meM mahAtmA gAMdhI ne isa paddhati ko punarujjIvita kiyaa| isa paddhati ke anusAra kisI rAsAyanika padArtha ko davA ke rUpa meM khilAnA khataranAka hai| usake sthAna para prakRti meM milane vAlI miTTI, phala, phUla patte, pAnI, havA-ityAdi ke dvArA hI cikitsA dI jAtI hai| bhArata kA yoga vijJAna prANAyAma tathA bhinna-bhinna prakAra ke yogAsana isa cikitsA paddhati meM mahattvapUrNa haiN| ata: Ajakala isa prAkRtika cikitsA paddhati se svAsthya lAbha karane ke lie aspatAla khule rahe haiN| isa paddhati kA bhI apanA alaga mahattva hai| (5) yUnAnI padvati- yadyapi isa paddhati kA AraMbha grIka deza meM huA, phira bhI isakA pracAra va prasAra phArasa meM huA aura irAka-irAna va aphagAnistAna ke mArga se bhArata taka pahu~ca gyaa| yaha paddhati bhI atyanta upayogI hai| kucha to vizeSa roga aise haiM jinakA sahI upacAra isI paddhati meM upalabdha hai| ye sabhI paddhatiyA~ vaidyakIya vijJAna kahalAtI haiM, inameM se sabhI kA uddezya mAnava ko pUrNa Arogya lAbha karAnA hai| kabhI-kabhI kucha avivekI loga yaha jhagar3A zurU karate haiM ki hamArI paddhati hI zreSTha hai, bAkI paddhatiyA~ galata haiM yA

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378 Multi-dimensional Application of Anekantavada nirupayogI haiN| vAstava meM sabhI paddhatiyoM kA mUlakendra-mAnava hai, saba kA mUla uddezya-mAnava zarIra ko Arogya dilAnA hai, ata: pUrNa svAsthya ke lie sArI paddhatiyoM kI sahAyatA lene ko 'holisTika vidhAna' (Holistic Approach) Ajakala svIkRta hai jo anekAntavAda se hI udbhUta hai| hama anekAMtavAda ke prakAza meM vizleSaNa kareM to sabhI cikitsA paddhatiyoM meM jo satya hai usako svIkAra karanA hogaa| arthazAstra va vANijya kSetra meM anekAntavAda arthazAstra eka aisA kSetra hai jahA~ mAnava ke lie dhana va saMpadA ke bAre meM vicAra vimarza kiyA jAtA hai| isa kSetra meM pU~jIvAda aura sAmyavAda - ye do pramukhavAda haiM- jo sArI duniyAM ko do bhAgoM meM bA~Ta cuke haiN| pU~jIvAda ke samarthakoM kA kahanA hai ki saMsAra kI bhautika evaM vaijJAnika unnati kA pradhAna zreya pU~jIvAda ko hI hai / pU~jIvAda vijJAna ke aviSkAroM ko karor3oMaraboM rupaye lagAkara vyApArika rUpa na de to Aja ikkIsavIM sadI meM saMsAra jisa sthiti meM praveza karane jA rahA hai vaha kadApi na hotaa| pU~jIvAda kI vyavasthA mAnava jAti kI unnati kI dizA meM asAdhAraNa bhUmikA nibhAyI hai| paraMtu pU~jIvAda ke viruddha logoM meM aba asurakSA kI bhAvanA utpanna huI hai ki vaha garIboM kA zoSaNa karake, unheM garIba banAkara apanI saMpatti va amIrI ko bar3hAvA de rahA hai| majadUroM aura kisAnoM ne milakara pU~jIvAda kA virodha zurU kiyaa| isa virodha ko dekhakara aba pU~jIvAda bhI badala rahA hai| udyogoM meM nyUnatama vetana, kArya kI acchI suvidhAe~, lAbhAMza kA eka aMza bonasa ke rUpa meM pradAna kara tathA udAratApUrNa kAryoM ke dvArA parivartana kara rahA hai sAmyavAda kA janma yUropa meM huaa| kArla mArksa ne 'dAsa kaipiTala' nAmaka graMtha likhakara, pU~jIvAda kA bhaMDAphor3a kiyA tathA kahA- "saMsAra ke majadUroM! eka ho jAo aura pU~jIvAda kA juA utAra kara pheMka do|" sAmyavAda ko vyavahAra meM lAne kA kAma saba se pahale eziyA meM lenina ne kiyA / saMsAra bhara ko sAmyavAda kI ora le jAne kA sapanA dekhane lage paraMtu Aja soviyata rUsa kA vighaTana ho cukA hai| __ bhArata ke mahAna netA mahAtmA gAMdhI ne dikhAyA ki na pU~jIvAda se, na sAmyavAda se, balki sarvodayavAda se duniyA~ kA uddhAra ho sakatA hai- vAstava meM yaha

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anekAntavAda kI prAsaMgikatA 379 sarvodayavAda 'anekAMtavAda' ke AdarzoM para nirUpita hai| isameM saMsAra kI viSamatA, pratispardhA, vidveSa ko dUra karane kI kSamatA bhI vidyamAna hai| ata: aneka vicAraka isI se vizva kI samasyAoM kA samAdhAna dekhate haiN| bhAratIya prAcIna ArSa paraMparA ke 'anekAntavAda' kI Arthika nIti aura vANijya nIti kA AdhAra ahiMsA evaM prema hai| bhautikavAda va adhyAtmavAda, pU~jIvAda va sAmyavAda kA samanvaya isake mUla meM hai| bhAratIya saMskRti apane ko sabhI paristhitiyoM ke anukUla banA lene kI kSamatA rakhatI hai| vividha yugoM meM usane kabhI karma pradhAna, kabhI jJAna pradhAna, aura kabhI bhakti pradhAna rUpa dhAraNa kiyaa| mohanajodar3o saMskRti ke kAla se lekara, tIrthaMkara bhagavAna zrI mahAvIra taka aura aba sva0 AcArya tulasI yA elAcArya vidyAnaMda muni mahArAja taka hamArI saMskRti ke mUla meM anekAntavAda kI preraNA hone ke kAraNa-itanI vizAla sahiSNutA kA samAveza huA aura ho rahA hai| hamArI bhAratIya saMskRti kI pRSThabhUmi meM vizleSaNa karane para jJAta hotA hai ki hamAre deza meM Arthika kSetra va vANijya kSetra meM sahiSNutA kA jo bhAva hai usake mUla meM anekAMtavAda kA hI anuSThAna vidyamAna hai| __ vANijya kSetra meM pratispardhA va pratiyogitA meM kAryarata vyApArI loga bhI eka saMgha kI chatrachAyA meM saMgaThita hokara, samAja kalyANa aura AtmakalyANa ke kAryoM meM pracIna kAla se arvAcIna kAla taka kAryarata haiN| mahAtmA gAMdhI svayaM vaizya kula meM paidA hue the, ve baniyA~ the, unhoMne 'anekAMtavAda' se preraNA pAkara sAre bhArata ke Arthika evaM vANijya kSetra ko isa prakAra kI preraNA dI ki gAMdhIjI ko bhArata ke svatantratA saMgrAma meM yA harijanoddhAra, khAdIpracAra, hindI pracAra, grAmoddhAra Adi kAryoM ke lie unheM sarvadA Arthika sahayoga prApta hotA rhaa| sauMdarya kA kSetra evaM anekAntavAda iMdriya bodha saMbaMdhI zAstra ko sauMdarya zAstra (Asthetics) kahate haiN| saundaryazAstra ke vizeSajJoM ke abhimata meM sauMdarya to aspaSTa, anizcita, dhuMdhalA hotA hai| sauMdaryazAstra phira bhI bhautika AkarSaNa para nihita hai| sauMdaryazAstra ke ciMtakoM ne prakRti evaM kalAoM ke mAdhyama se bAhyajagat ke saMvedita rUpa kA adhyayana kiyaa| pleTo ne vizva ke samasta sauMdarya ko Izvara kA rUpa batAte hue sauMdaryAnubhUti ko AdhyAtmika-sAdhanA kA eka rUpa mAnA thaa| yaha sauMdarya tarkagamya nahIM anubhUtigamya hai| jArja phreDarika vinhema hIgala nAmaka sauMdaryacintaka ne kahA "jisa aiMdrika vastu ke

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380 Multi-dimensional Application of Anekantavada mAdhyama se paramatatva prakAzita hotA hai vahI sandara hai| sundara vastu svayaM hI hamArI iMdriyoM evaM mastiSka ko AkarSita kara letI hai|" prakRti bhI ananya sauMdarya kA mAdhyama banakara agrasara ho sakatI hai jabaki usakI upalabdhi kalA meM ho| vaise hI kalAgata sauMdarya meM bhI paramatattva kI sattA hotI hai- isa prakAra hIgala kA kahanA vastuta: anekAMtavAda kA samarthana hI hai| grIka dArzanika sukarAta ne kahA - "eka gobara se bharI TokarI bhI sundara ho sakatI hai agara usakI koI upayogitA ho| upayoga kI rahitatA se sone se camakanevAlI talavAra bhI asundara mAnI jaaegii| isaprakAra se sauMdarya ke sAmAjika upayoga kA dRSTikoNa mukhya bana gyaa| eDamaMDa barka nAmaka citaMka ne to sauMdarya ko pUrNatayA sAmAjika guNa maanaa| kAMTa nAmaka pAzcAtya cintaka ne kahA ki svacchaMda kalpanA ke dvArA prastuta vaha vicAra jo hameM adhika ciMtana kI ora prerita karatA hai. vahI sauMdarya hai| kisI bhI skUla meM agara koI kurUpI adhyApikA ho, magara apanI buddhi zakti evaM adhyApana zakti se chAtroM ko AkarSita karatI ho to usa skUla ke vidyArthiyoM kI dRSTi meM vahI sabase sundara lgegii| paraMtu kucha cintakoM ne sauMdarya ko buddhi, vicAra, cintana, yA satya evaM AdarzoM ke pratirUpa ke rUpa meM grahaNa kiyaa| seMTa thAmasa ne "ainika mAdhyama kI apekSA tarka kI abhivyakti ko hI zreSTha sauMdarya khaa|" ata: kahA gayA ki sauMdarya anekoM vicAroM kA mizraNa hai jo ki mizrita DhaMga se prastuta kiyA jAtA hai| uparyukta sabhI vyAkhyAtmaka prayatnoM meM AMzika satya hI vidyamAna hai, anekAMtavAda ke siddhAMta kI rozanI meM hama ina sabakA vizleSaNa karake paraspara samanvaya kareMge- tabhI vyApaka sauMdarya satya kI upalabdhi ho sakatI hai| mAnasika tanAva ke vyavasthApana ke kSetra meM ___'svastha mana ke rahane para hI zarIra kA svAsthya saMbhava hai| yaha Adhunika svAsthya vijJAna ke ativizeSajJoM (Super Specialists) kA kathana hai| ke0 ema0 meDikala kAleja ke DIna evaM briTiza meDikala kauMsila ke sadasya DA0 bI0 ema0 hegaDe jI kahate haiM- "Ajakala kI anekoM vyAdhiyoM kA mUla kAraNa mAnasika tanAva hai| jabataka ina mAnasika tanAvoM kA niyaMtraNa nahIM kara pAte taba taka pUrNa svAsthya lAbha nahIM ho sktaa| vAstava meM hRdaya staMbhana (hArTa aTaika) kA to mukhya kAraNa mAnasika tanAva hI hai|"

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anekAntavAda kI prAsaMgikatA 381 mAnasika tanAva ke bar3hane ke lie kucha kAraNa isa prakAra haiM(1) hamArA ekAMtavAdI dRSTikoNa / (2) hamArI AzAoM ke viparIta ghaTanAoM kA ghaTita honaa| (3) gaharI nirAzA kA prsNg| (4) hamAre apane hI logoM se prvNcnaa| (5) duniyA~ kI vicitratA ke prati ashissnnutaa| ina saba ke nivAraNa ke lie anekAMtavAdI bana jAnA adhika zreyaSkara hai| sukha-duHkha, zIta-uSNa, mAna-apamAna, krodha-saMtoSa Adi ko samAnarUpa se svIkAra karane vAlA sthitaprajJa saba kucha sahana kara sakatA hai| duniyA~ meM saba prakAra ke prANiyoM ko apanI-apanI sthiti meM jIte rahane kA adhikAra hai- isa tathya ko svIkAra kareMge tabhI 'sahanazIla' bana sakate haiN| 'sahanazIlatA' yA sahiSNutA anekAntavAda kI pahalI zarta hai- yadi hamameM sahiSNutA A jAe to hama bar3I AsAnI se nirAzA, pravaMcanAdi se janita mAnasika tanAva kA vyavasthApana kara lene meM samartha bana skeNge| jaina dharma evaM anekAntavAda "karmArIt jayatIti jinH|' - karmarUpI zatruoM ko jItanevAle ko 'jina' kahate haiN| ina jinoM para jo vizvAsa, AsthA, zraddhA, bhakti, evaM sammAna kI bhAvanA rakhate haiM unako 'jaina' kahate haiN| vAstava meM jainadharma eka aisA dharma hai jo anekatA meM ekatA para bala detA hai| jainadharma kI dharma sambandhI apanI mAnyatAeM haiN| jainadharma jAti, kula, gotra Adi se Upara hai| usakI mAnyatA hai ki janma se nIca kula yA nimnavarga kA AdamI hone para bhI agara vaha samyak-darzana saMpanna ho to devatAoM ke samAna gaurava pAne lAyaka bana jAyegA / yahA~ kitanI udAttabhAvanA kI abhivyakti hai| mAnava jIvana kA aMtima lakSya yadi isa vizva kI vibhinna bAdhAoM se chuTakArA pAnA hai to usake lie samyagdarzana, samyagjJAna, evaM samyakcAritra-ina tInoM ke samanvaya ke patha para calanA hogaa| __ hamAre bhaviSya evaM punarjanma kI dazA va dizA hamArI maTThI meM hai jo hamAre karmoM para nirbhara hai| dhArmika sahiSNutA jaina dharma kI ghuTTI meM hai| isa jaga meM anekoM nAma se bhagavAna kI ArAdhanA kI jAtI hai| paraMtu jainadharma anekAntavAdI bhAvanA kA anuSThAna karate hue kahatA hai buddhastvameva vivudhArcitabuddhibodhAt / tvaM zaMkaro'si bhuvanatraya zaMkaratvAt / /

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382 Multi-dimensional Application of Anckantavada namo dhAtA'si dhIra ! zivamArga vidhervidhAnAda / vyaktaM tvameva bhagavan ! puruSottamo'si ||bhktaamr stotra -25 arthAt buddha tumhI ho buddhibodha se devArcita prbhu| tuma zaMkara ho tIna loka ke zAMti prdaataa| dhIra brahma isalie ki tumane muktipaMtha kA kiyA prvrtn| puruSottama tuma prabho ujAgara sAre jaga meN| __uparyukta kathana ke anusAra buddha zaMkara, vidhAtA (brahmA) saba eka hI bhagavAna ke nAma haiN| yaha eka nitAMta udAra evaM udAtta dhAraNA kA pratIka hai| jainadharma kA namaskAra mahAmantra jaina dharma kI dhArmika sahiSNutA kA jvalanta pratIka hai jisameM saMsAra ke sabhI sAdhuoM (bhadra puruSoM) ko namaskAra kiyA gayA hai arahaMtANaM namo siddhANaM namo AyariyANaM uvajjhAyANaM namo loe savva saahuunnN| dhArmika sahiSNutA kisI ekAntavAdI dharma yA vyakti meM nahIM ho sktii| ata: dharma ko usake vyApaka artha meM jAnane aura jIvana meM prayoga karane ke lie anekAntavAda kI mahatI upayogitA hai| jaina dharma kA vyApaka dRSTikoNa to vizvabandhutva va prANimAtra ke kalyANa kI hI abhivyakti karatA hai yathA satyeSu maitrI guNiSu pramodam / kliSTeSu jIveSu kRpA paratvam / / mAdhyastha bhAvaM viparIta vRttau / sadA mamAtmA vidadhAtu deva / / sAre vizva ke sabhI jIvoM meM maitrI ho, guNavAna logoM meM pramoda va AnaMda, kaSTapIr3itoM para kRpAparatva yA dayA va sahAnubhUti, viparIta (viruddha) AcAra vAle logoM ke prati mAdhyastha yA taTastha bhAva -jaisI bhAvanAe~ hamAre mana meM sadaiva kAryarata rheN| namo

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anekAntavAda : eka dArzanika vizleSaNa DaoN0 ramezacaMdra jaina anekAnta kI stuti AcArya prabhAcandra ne anekAnta kI stuti meM kahA hai - yo 'nekAntapadaM pravRddhamatulaM sveSTArthasiddhipradam / prApto'nantaguNodayaM nikhilavanni:zeSato nirmalam / / sa zrImAnakhilapramANaviSayo jIyAjjanAnandanaH / mithyaikAntamahAndhakArarahitaH zrIvarddhamAnoditaH / / ___(prameyakamalamArtaNDa pR. 513 dvi0 bhAga) arthAt jo anekAnta pada ko prApta hai, aisA akhila pramANa kA viSaya jayazIla ho| vaha anekAnta pada pravRddhazAlI evaM atula hai tathA apane iSTa artha kI siddhi ko dene vAlA hai, usameM ananta guNoM kA udaya hai, vaha pUrNa rUpa se nirmala, jIvoM ko Anandita karane vAlA, mithyA ekAnta rUpa mahAna andhakAra se rahita tathA zrI varddhamAna tIrthaMkara ke dvArA pratipAdita hai| anekAnta kA svarUpa kisI bhI vastu ko usake aneka pahaluoM se dekhanA, jA~canA athavA usa taraha dekhane kI vRtti rakhakara vaisA prayatna karanA hI anekAntadRSTi hai| anta kahate haiM aMza athavA dharma ko| jainadarzana ke anusAra pratyeka vastu aneka dharmAtmaka athavA anekadharma vAlI hai| na vaha sarvathA sat hI hai aura na sarvathA asat hI hai, na vaha sarvathA nitya hI hai aura na vaha sarvathA anitya hI hai, kintu kisI apekSA se vastu sat hai to kisI apekSA se asat hai, kisI apekSA se nitya hai to kisI apekSA se anitya hai| ata: sarvathA, sat, sarvathA asat, sarvathA nitya, sarvathA anitya ityAdi ekAntoM kA nirasana karake vastu kA kathaMcit sat, kathaMcit asat, kathaMcit nitya, kathaMcit anitya Adi rUpa honA anekAnta hai|

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384 Multi-dimensional Application of Anekantavada AcArya amRtacandra ne 'samayasAra' kI AtmakhyAti nAmaka TIkA meM likhA hai ki 'jo vastu tatsvarUpa hai, vahI atatsvarUpa bhI hai| jo vastu eka hai, vahI aneka bhI hai, jo vastu sat hai, vahI asat bhI hai tathA jo vastu nitya hai, vahI anitya bhI hai! isa prakAra eka hI vastu meM vastutva ke niSpAdaka paraspara virodhI dharmayugaloM kA prakAzana karanA hI anekAnta kA kArya hai| eka hI vastu meM eka sAtha paraspara virodhI do dharma kaise raha sakate haiM? jisa prakAra eka hI puruSa eka hI samaya meM eka hI sAtha bhinna-bhinna apekSAoM se choTA, bar3A, baccA, bUr3hA, javAna, putra, pitA, guru, ziSya Adi paraspara viruddha rUpoM ko dhAraNa karatA hai, usI taraha sattva, asattva, nityatva, anityatva Adi dharma bhinna-bhinna apekSAoM se vastu meM eka hI sAtha pAe jAte haiN| jisa samaya devadatta apane lar3ake kA pitA hai, usI samaya vaha apane pitA kA putra bhI hai, apane ziSya kA yadi guru hai to apane guru kA ziSya bhI to hai| tAtparya yaha hai ki eka hI sAtha bhinna-bhinna apekSAoM se eka hI vastu meM aneka virodhI dharma rahate haiN| isalie padArthoM meM sarvathA atyantavirodha to nahIM kahA jA sktaa| kathaMcit thor3A bahuta virodha to sabhI padArthoM meM pAyA jAtA hai| jo eka vastu meM dharma hai, vaha dUsarI meM nahIM hai| vastuoM meM kathaMcita virodha hue binA bheda hI nahIM ho sktaa| vastuoM meM kathaMcit virodha to prayatna karane para bhI nahIM haTAyA jA sakatA, isalie vaha aparihArya-avazyaMbhAvI hone se dUSaNarUpa nahIM hai| prazna - anekAntavAda meM pramANa bhI apramANa, sarvajJa bhI asarvajJa tathA siddha bhI saMsArI ho jaayegaa| uttara - yaha kathana nirarthaka hai; kyoMki syAdvAdI pramANa ko bhI apane viSaya meM hI pramANarUpa mAnate haiM, para viSaya meM to vaha apramANarUpa hI hai| ghaTajJAna ghaTaviSaya meM pramANa hai tathA paTAdiviSayoM meM aprmaann| ata: eka hI jJAna viSayabheda se pramANa bhI hai tathA apramANa bhii| sarvajJa bhI apane kevalajJAna kI apekSA sarvajJa hai tathA saMsArI jIvoM ke alpajJAna kI apekSA asrvjny| yadi saMsAriyoM ke jJAna kI apekSA bhI vaha sarvajJa ho jAya to isakA artha yaha huA ki saMsAra ke samasta prANI sarvajJa haiN| sarvajJa apane jJAna ke dvArA hI sabako jAnatA hai| yadi vaha hama logoM ke jJAna ke dvArA bhI padArthoM kA jJAna kara sake to phira usakI AtmA aura hamArI AtmA meM koI antara hI nahIM rhegaa| jisa taraha hama apane jJAna se jAnate haiM, usI taraha sarvajJa bhI hamAre hI jJAna se jAnatA hai| ataH sarvajJa aura hamArI AtmA meM abheda hone se yA to sarvajJa kI taraha hama loga sarvajJAtA ho jAyeMge yA hamArI taraha sarvajJa bhI alpajJa hI ho jaayegaa| siddha-mukta jIva bhI apane sAtha lage hue karmaparamANuoM se chUTakara siddha hue haiM, ata: ve svasaMyogI

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anekAntavAda : eka dArzanika vizleSaNa karmaparamANuoM kI apekSA mukta hue haiM, na ki anya AtmAoM se saMyukta karmaparamANuoM kI apekssaa| yadi ve anya AtmAoM se saMyukta karmaparamANuoM kI apekSA bhI siddha mAne jA~ya to isakA artha yaha huA ki anya AtmAoM ke dharma bhI siddhajIva ke svaparyAya haiM, tabhI to vaha anya AtmAoM se saMyukta karmaparamANuoM kI apekSA bhI siddha mAnA jAtA hai| isa taraha anya saMsArI AtmAoM tathA siddha AtmAoM meM sIdhA svaparyAya kA sambandha hone se abhedarUpatA ho jAyegI aura isase yA to samasta saMsArI jIva siddha ho jAyeMge yA phira siddha saMsArI ho jaayeNge| abheda pakSa meM ekarUpatA hI ho sakatI hai| yA to saba saMsArI bane raheM yA phira saba mukta ho jA~ya / isI taraha anekAntavAda meM kahA huA bhI vacana kathaMcit nahIM kahA huA, kiyA huA kArya kathaMcit na kiyA huA, khAyA huA bhI bhojana kathaMcit nahIM khAyA huA honA cAhie, ityAdi dUSaNa bhI asatya haiM; kyoMki eka hI vastu meM bhinna-bhinna apekSAoM se virodhI dharma mAnanA pramANa siddha hai| jo kArya kiyA gayA hai, usakI hI apekSA kRta, jo bAta kahI gayI hai, usakI hI apekSA ukta tathA jo bhojana khAyA gayA hai, usakI hI apekSA bhukta vyavahAra ho sakatA hai, na ki anya vastuoM kI apekSA / ataH anya vastuoM kI apekSA 'akRta, anukta yA abhukta vyavahAra hone meM koI bAdhA nahIM aatii| siddhoM ke karmakSaya meM anekAntarUpatA prazna Apake siddha mukta jIvoM ne karmoM kA ekAnta se sarvathA kSaya kiyA hai yA kathaMcit ? yadi sarvathA kSaya kiyA hai to anekAntavAda kahA~ rahA ? jahA~ koI bhI bAta 'sarvathA aisA hI hai', mAnI vahIM ekAntavAda kA prasaGga ho jAtA hai| yadi siddhoM ne karmoM kA kSaya kathaMcit kiyA hai to isakA yaha artha huA ki Apake siddha sarvathA karmarahita nahIM haiM, unameM bhI kathaMcit karma kA sadbhAva hai, jaise ki saMsArI jIvoM meN| isa taraha anekAntavAda bar3I avyavasthA utpanna kara detA hai| - 385 uttara siddha jIvoM ne bhI karmaparamANuoM kI sthiti, phala dene kI zakti tathA apane prati karmatvarUpa se pariNamana karane kA nAza kiyA hai, na ki karmaparamANumAtra kA smuulnaash| unhoMne una paramANuoM kA apanI AtmA meM karmarUpa se sambandha nahIM rahane diyaa| paramANurUpa pudgala dravya to naSTa nahIM kiyA jA sktaa| koI anantazaktizAlI bhI kisI dravya kA samUlanAza nahIM kara sktaa| yadi isa taraha paramANuoM kA nAza hone lage to phira mudgara Adi ke paramANuoM taka samUlanAza hone se eka na eka dina saMsAra se paramANuoM kA nAmonizA~ miTa jAyegA / unakA sarvApahArI lopa ho jAne se saMsAra ke samasta padArthoM kA abhAva ho jaayegaa| ataH jisa taraha mudgara kI coTa ghar3e kI paryAya kA nAza karatI hai aura paramANuoM ko par3e rahane detI hai, usI taraha siddha bhI karmaparamANuoM kI karmatvaparyAya kA nAza karate haiM, na ki paramANuoM kaa| ve paramANu -

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386 Multi-dimensional Application of Anekantavada jalI rassI kI taraha siddha kI AtmA ke Upara bhI par3e rahate haiM taba bhI bandhana meM kAraNa nahIM ho skte| ata: siddhoM ke karmakSaya meM bhI anekAntarUpatA hai| isa taraha pratyakSa evaM anumAnAdi pramANoM se sarvathA abAdhita anekAnta zAsana kI siddhi ho jAtI hai / vastu kI anekAntAtmakatA anubhavagamya hai AcArya haribhadra ne SaDdarzana - samuccaya meM vastu kI anekAntAtmakatA ko anubhavagamya siddha kiyA hai| unake anusAra sabhI pramANa yA prameya rUpa vastu meM sva-para dravya kI apekSA krama aura yugapat rUpa se aneka dharmoM kI sattA pAyI jAtI hai| udAharaNArtha- sone ke ghar3e ko liyA jA sakatA hai| vivakSita ghar3A apane dravya meM hai, apane kSetra meM hai tathA apane kAla meM hai evaM apanI paryAya meM hai, dUsare padArthoM ke dravya, kSetra, kAla, bhAva kI dRSTi se nahIM hai| ghar3A, ghar3A rUpa hI hai, kapar3A yA caTAI rUpa nahIM hai, vaha apanI jagaha hai kapar3e aura caTAI kI jagaha nahIM hai, vaha apane samaya meM hai, dUsare ke samaya yA atIta, anAgata samaya meM nahIM hai; vaha apanI ghaTa paryAya meM hai, kapar3A, caTAI Adi kI hAlata meM nahIM hai| jisa samaya usI ghar3e ke satva, jJeyatva yA prameyatva Adi sAmAnya dharmoM kI apekSA vicAra karate haiM, taba ve satva Adi sAmAnya dharma ghar3e ke svaparyAya rUpa hI ho jAte haiM, usa samaya koI bhI para paryAya nahIM rahatI; kyoMki sat, jJeya yA prameya kahane se sabhI vastuoM kA grahaNa ho jAtA hai| sat kI dRSTi se to ghaTa, paTa Adi acetana tathA manuSya, pazu Adi cetana meM koI bheda nahIM hai| sabhI sat kI dRSTi se sajAtIya haiM, koI vijAtIya nahIM hai, jisase vyAvRtti kI jaay| ataH ghar3e kA sat jJeya, prameya Adi sAmAnyadRSTi se vicAra karane para sabhI sat rUpa se ghar3e ke svaparyAya rUpa phalita hote haiM, sabhI sajAtIya haiM, usa samaya ghar3e kI kisase vyAvRtti kI jAya ? vyAvRtti to vijAtIya se hotI hai| sat, jJeya Adi kI dRSTi se to ghar3e kA vijAtIya koI hai hI nhiiN| jaba pudgala dravya kI dRSTi se vicAra karate haiM to ghar3A pudgala dravya kI dRSTi se sat hai, dharma, adharma, AkAzAdi dravyoM kI apekSA asat hai| paudgalika ghar3e kA paudgalikatva hI svaparyAya hai tathA jina dharma, adharma, AkAza aura ananta jIva dravyoM se ghar3A vyAvRtta hotA hai, ve saba ananta hI parapadArtha paraparyAya haiN| ghar3A paudgalika hai, dharmAdharmAdi dravyarUpa nahIM hai / ghar3A pudgala hokara bhI pArthiva pRthvI kA banA hai| jala, Aga yA havA Adi se nahIM banA hai| ataH pArthivatva ghar3e kI svaparyAya hai tathA jala Adi ananta paraparyAya hai, jinase ki ghar3A vyAvRtta rahatA hai| isa taraha Age bhI jisa rUpa se ghar3e kI sattA ho, use sva-paryAya tathA jisase ghar3A vyAvRtta hotA ho, unheM paraparyAya samajha lenA cAhie / kSetra kI dRSTi se jaba ghar3e para triloka meM rahane vAle rUpa se vyApaka kSetradRSTi se vicAra karate haiM to vaha kisI se vyAvRtta nahIM hotA, ataH trilokarUpa vyApaka kSetra

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anekAntavAda : eka dArzanika vizleSaNa 387 kI dRSTi se svaparyAya to bana sakatI hai, paraparyAya nhiiN| yadyapi alokAkAza meM ghar3A nahIM rahatA, ata: alokAkAza ko paraparyAya kaha sakate haiM, parantu cAhane para bhI aloka meM ghar3A kabhI bhI nahIM raha sakatA, vaha sarvadA loka meM hI rahatA hai, ata: usa rUpa se paraparyAya kI vivakSA nahIM kI hai| yadi vivakSA kI jAya to phira ghar3A AkAza meM rahatA hai, isa rUpa meM jaba AkAza svaparyAya hogI taba paraparyAya kucha bhI nahIM hogii| trilokavartI ghar3A bhI madhyaloka meM rahatA hai, svarga yA naraka meM nahIM, ataH madhyaloka kI dRSTi se sat hai tathA Urdhva aura adholoka kI dRSTi se ast| madhyalokavartI hokara bhI ghar3A jambUdvIpa meM rahatA hai, ata: jambUdvIpa kI dRSTi se sat tathA anya dvIpoM kI dRSTi se asat hai| jambUdvIpa meM bhI vaha bharatakSetra meM rahatA hai, videha Adi kSetroM meM nahIM, ata: bharatakSetra kI dRSTi se sat hai tathA videha Adi kI dRSTi se asat aadi-aadi| jinakI apekSA astitva kA vicAra kiyA jAtA hai, ve svaparyAyeM thor3I haiM tathA jinakI apekSA nAstitva kA vicAra hotA hai, ve paraparyAyeM to asaMkhya haiM; kyoMki loka ke pradeza asaMkhya hote haiN| bhAva kI dRSTi se ghar3A pIlA hai, ata: pIle raMga kI apekSA sat hai tathA anya nIle lAla Adi raMgoM se ast| ghar3e kA vaha pIlApana kisI pIle dravya se dugunA pIlA hai, kisI se tigunA, kisI se caugunA, isa taraha kisI se atyanta kama pIle dravya se anantagunA pIlA bhI hogaa| isI taraha ghar3e kA vaha pIlApana kisI se eka gunA kama pIlA hai, kisI se do gunA kama pIlA hai, kisI se tIna gunA km| isa taraha kisI paripUrNa pIle dravya se anantaguNA kama pIlA bhI to hai| tAtparya yaha ki taratama rUpa se pIlepana ke hI ananta bheda ho sakate haiM, ve saba usakI svaparyAyeM haiM tathA pIlepana kI hI taraha nIle aura lAla Adi raMga bhI rUpa se ananta prakAra ke hote haiM, una saba ananta nIlAdi raMgoM se isa ghar3e kA pIlApana pRthak hai, ata: paraparyAyeM bhI ananta hI haiN| isI taraha usa ghar3e kA apanA jo mIThA Adi rasa hogA, usake bhI rUpa kI hI taraha taratama rUpa se ananta bheda hoNge| ye sabhI usakI svaparyAyeM haiM tathA nIla Adi pararUpoM kI taraha khAre Adi para rasa bhI rUpa se ananta haiM, una sabase isakA rasa vyAvRtta hotA hai, ataH paraparyAyeM bhI ananta haiN| isI taraha usakI sugandha ke taratama rUpa se ananta hI bheda hoMge jo ki usakI svaparyAyeM kahe jAyeMge tathA jo gandha usameM nahIM pAyI jAtI, usake anantabheda paraparyAya hoNge| isI taraha bhArI, halkA, komala, khuradurA, ThaMDA, garama, cikanA aura rUkhA ina ATha sparzoM ke bhI pratyeka ke taratama rUpa se ananta bheda hote haiN| inameM jo sparza jisa rUpa se usameM pAyeM jAte haiM, unakI apekSA ananta svaparyAyeM tathA jo sparza nahIM pAe jAte, usakI apekSA ananta hI paraparyAyeM samajha lenI caahie| siddhAnta meM spaSTa kahA hai ki - eka ananta pradeza vAle skandha meM bhArI

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Multi-dimensional Application of Anekantavada Adi AThoM hI sparza pAe jAte haiM, ataH isa ghar3e meM bhI AThoM hI sparza kA kathana kiyA gayA hai| zabda kI dRSTi se ghar3A nAnA deza kI apekSA ghaTAdi aneka zabdoM ke dvArA vAcya hone se aneka hI svadharma hoMge tathA jina paTAdi ananta padArthoM meM ghaTa ke vAcaka zabdoM kA prayoga nahIM hotA, una sabase ghar3A vyAvRtta hotA hai, ataH ananta hI paradharma hote haiM athavA ghar3e ke jitane svadharma kahe haiM tathA kahe jAyeMge, unake vAcaka jitane bhI zabda haiM, utane hI ghar3e ke svadharma haiM tathA anya padArthoM ke vAcaka jitane zabda haiM, utane hI paradharma haiN| saMkhyA kI apekSA bhI ghar3e meM svadharma aura paradharma hote haiN| bhinna-bhinna dravyoM kI apekSA ghar3e meM pahalA, dUsarA, tIsarA, cauthA, ananta saMkhyA taka ke vyavahAra ho sakate haiN| ye sabhI svadharma haiM tathA ina saMkhyAoM ke aviSayabhUta padArthoM se vyAvRta hone ke kAraNa ve saba paradharma haiM athavA ghar3e ke paramANuoM kI jitanI saMkhyA tathA usake vajana ke rattiyoM kI jitanI saMkhyA hai, vaha saMkhyA svadharma hai aura vaha saMkhyA jina ananta padArthoM meM nahIM pAyI jAtI, ve saba paradharma haiN| anantakAla se use ghar3e kA sabhI dravyoM ke sAtha saMyoga tathA vibhAga hotA rahA hai, ataH ve saMyoga aura vibhAga svadharma haiM tathA jinameM ve saMyoga aura vibhAga nahIM pAe jAte, una ananta padArthoM se ghar3e kI vyAvRtti hotI hai, ata: ve paradharma haiN| parimANa mApa kI apekSA bhI ghar3e meM svadharma aura paradharma hote haiN| ghar3A kinhIM bar3e makAna Adi paradravyoM kI apekSA choTA, choTe loTA Adi kI apekSA bar3A, lambA, ThiganA Adi ananta prakAra ke mApa vAlA kahA jA sakatA hai, ye saba svadharma haiM tathA anya prdhrm| ghar3A jina samasta parapadArthoM se pRthak hai, ve saba paraparyAya haiM tathA jinase pRthak nahIM hai, ve svaparyAya haiN| kAla kI apekSA vahI ghar3A kisI se eka kSaNa purAnA hai to kisI se do kSaNa, kisI se eka ghar3I, do ghar3I, eka dina, mAha, varSa, yugAdi purAnA hai to vahI ghar3A kisI se eka, do, cAra kSaNa nayA athavA kisI se eka dina, mAha, varSa yA yugabhara nayA hotA hai| tAtparya yaha ki ghar3A anya padArthoM kI apekSA eka kSaNa se lekara ananta varSa taka kA nayA yA purAnA hotA hai, ataH ye saba usake svadharma haiN| jJAna kI apekSA vahI ghar3A saMsAra ke ananta jIvoM ke ananta hI prakAra ke matijJAna, zrutajJAna, vibhaMgAdi avadhijJAna Adi kA spaSTa yA aspaSTa rUpa se viSaya hotA hai| grAhaka jJAna meM bheda hone se usakI apekSA grAhya viSayabhUta padArtha meM bhI bheda hotA hI hai| yadi padArtha eka rUpa hI rahe to usako jAnane vAle jJAnoM meM bhI svabhAvabheda nahIM hogA, ve sarvathA eka rUpa hI ho bhI jaayeNge| isa taraha ghar3e ko jAnane vAle ananta jJAnoM kI apekSA ghar3e meM bhI ananta hI svabhAva bheda haiM aura ye saba usake svadharma haiN| 388

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anekAntavAda : eka dArzanika vizleSaNa 389 pahale jitane prakAra ke svadharma yA paradharma kahe gae haiM, una sabameM prakRta ghar3A anya ghar3oM se eka, do, tIna Adi ananta dharmoM se samAnatA rakhatA hai, ghar3oM se hI kyA, anya padArthoM se bhI ghar3e kI eka, do Adi saikar3oM dharmoM se samAnatA pAyI jAtI hai| ata: sAdRzya rUpI sAmAnya kI dRSTi se ghar3e ke ananta hI sadRzapariNamana rUpa svabhAva ho sakate haiN| isa prakAra sAmAnya kI apekSA ghar3e meM svaparyAya tathA usase bhinna dharmoM kI apekSA paraparyAyoM kA vicAra karanA caahie| isI taraha yaha ghar3A anya ananta hI dravyoM se eka, do, tIna Adi ananta hI dharmoM kI apekSA vilakSaNa hai, unase vyAvRtta hotA hai, ata: usameM anya padArthoM se vilakSaNatA karAne vAle ananta hI dharma vidyamAna haiM aura isIlie vaha vizeSa vilakSaNatA kI dRSTi se bhI ananta svabhAva vAlA hai| ananta hI dravyoM kI apekSA isa ghar3e meM kisI kI apekSA moTApana to kisI kI apekSA patalApana, kisI kI apekSA samAnatA, asamAnatA, sUkSmatA, sthUlatA, tIvratA, sundaratA, caur3Apana, sakarApana, nIcatA, uccatA, vizAlamukhapanA Adi ananta hI prakAra ke dharma pAe jAte haiN| isa taraha ina sUkSmatA Adi dharmoM kI apekSA bhI ghar3e meM ananta svadharma haiN| isI taraha ghar3e kI jina jina sva-para paryAyoM kA kathana kiyA hai, unake utpAda, vinAza tathA sthiti rUpa dharma anAdikAla se barAbara pratikSaNa hote A rahe haiM, pahale bhI hote the tathA Age bhI hote jaayeNge| ina traikAlika utpAda, vinAza tathA sthiti rUpa tripadI se bhI ghar3e meM ananta dharma siddha hote haiN| jaba Upara kahe gae svadravya, kSetra Adi tathA paradravya kSetra Adi kI apekSA ghaTa ko eka hI zabda se eka hI sAtha kahane kI icchA hotI hai to ghar3A avaktavya ho jAtA hai; kyoMki saMsAra meM koI aisA zabda hI nahIM hai, jisase ghar3e ke svadharmoM kA yugapat pradhAna bhAva se kathana kiyA jA ske| zabda ke dvArA ve donoM dharma krama se hI kahe jA sakate haiM, eka sAtha pradhAna rUpa se nhiiN| isa taraha pratyeka svadharma aura paradharma kI eka sAtha kahane kI icchA hone para ghar3e meM avaktavya dharma bhI pAyA jAtA hai| yaha avaktavya dharma svaparyAya hai| yaha avaktavya dharma anya ananta vaktavya dharmoM se tathA anya padArthoM se vyAvRtta hai, ata: isakI apekSA ananta hI paraparyAya hote haiN| jisa taraha ghar3e meM ananta dharmoM kI yojanA kI gaI hai, usI taraha samasta AtmA Adi padArthoM meM ananta dharmoM kA sadbhAva samajha lenA caahie|. bhagavAn jinendra ke vacana anekAntarUpa haiN| anekAnta sampUrNa nayoM ke samUha ko kahate haiN| jisa prakAra vikhare hue motiyoM ko eka sUta meM piro dene se hAra bana jAtA hai, usI prakAra bhinna-bhinna par3e hue nayarUpa motiyoM ko syAdvAda rUpI eka sUta meM piro dene se usakI 'zrutapramANa' saMjJA ho jAtI hai|

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390 Multi-dimensional Application of Anekantavada prazna- yadi pratyeka naya bhinna-bhinna rahane para virodhI haiM, to sabako milA dene para virodha kaise miTa sakatA hai? uttara- jisa prakAra paraspara vivAda karate hue vAdiyoM ko yadi koI madhyAstha yuktipUrvaka nirNaya karane vAlA mila jAtA hai to ve vivAda chor3akara zAnta ho jAte haiM, usI prakAra naya bhI paraspara meM zatrutA dhAraNa karate haiM, parantu jaba sarvajJadeva kA zAsana pAkara 'syAt' zabda ke mila jAne se Apasa ke virodhabhAva chor3akara zAnta ho jAte haiM, taba ve hI naya paraspara meM atyanta maitrI dhAraNa karake Thahara jAte haiN| isa prakAra jinendra bhagavAn kA darzana sarvanayasvarUpa hone se aviruddha hai; kyoMki eka-eka nayasvarUpa hI saba darzana haiN| prazna- yadi bhagavAn kA darzana sampUrNa darzana svarUpa hai to vaha sampUrNa bhinnabhinna darzanoM meM kyoM nahIM dikhAI detA hai? uttara- sampUrNa nadiyoM kA samUha hI samudra hai, parantu bhinna-bhinna bahatI huI nadiyoM meM vaha nahIM dIkhatA hai| AcArya siddhasena divAkara ne kahA hai udadhAviva sarvasindhavaH samadIrNAstvayi nAtha dRssttyH| na ca tAsu bhavAn pradRzyate pravibhaktAsu sritsvivoddhiH|| "jisa prakAra sampUrNa nadiyA~ samudra meM milatI haiM, usI prakAra sampUrNadarzana Apake darzana meM to milate haiM, parantu phira bhI jisa prakAra bhinna-bhinna rahane vAlI nadiyoM meM samudra nahIM dikhatA, usI prakAra ApakA darzana bhI una bhinna-bhinna darzanoM meM nahIM diikhtaa|" anekAntavAda aura syAdvAda syAdvAda bhASA kI vaha nirdoSa praNAlI hai, jo vastutattva kA samyak pratipAdana karatI hai| isameM lagA haA 'syAt' zabda pratyeka vAkya ke sApekSa hone kI sUcanA detA hai| 'syAt asti' vAkya meM 'asti' pada vastu ke astitva dharma kA mukhya rUpa se pratipAdana karatA hai aura 'syAt' zabda usameM rahane vAle nAsti Adi zeSa ananta dharmoM kA sadbhAva batAtA hai ki 'vastu astimAtra hI nahIM hai, usameM gauNa rUpa se nAsti Adi dharma bhI vidyamAna haiN| anekAntavAda syAdvAda kA paryAyavAcI hai arthAt aisA vAda anekAntavAda kahalAtA hai, jisameM vastu ke anantadharmAtmaka svarUpa kA pratipAdana mukhya gauNabhAva se hotA hai| yadyapi ye donoM paryAyavAcI haiM, phira bhI 'syAdvAda' hI nirduSTa bhASA zailI kA pratIka bana gayA hai| anekAnta dRSTi to jJAna rUpa hai, ata: vacanarUpa syAdvAda se usakA bheda spaSTa hai12| isa anekAnta ke binA lokavyavahAra nahIM cala sktaa| paga-paga para isake binA visaMvAda kI sambhAvanA hai| ata: isa tribhuvana ke eka

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anekAntavAda : eka dArzanika vizleSaNa 391 guru anekAntavAda ko namaskAra karate hue AcArya siddhasena ne ThIka hI likhA hai - _jeNa viNA logassa vi vavahAro savvahA Na NivvaDaI / tassa bhuvaNekkagurUNo Namo'NegaMtavAyassa / / sanmatiprakaraNa 3/70 pramANoM kA viSaya anekAntAtmaka vastu nyAyAvatAra meM kahA gayA hai - anekAntAtmakaM vastu gocaraH sarvasaMvidAm / ekadezaviziSTo'rtho nayasya viSayo mataH / / nyAyAvatAra - 29 "saba jJAnoM kA viSaya anekAntAtmaka vastu hai aura naya kA viSaya ekadeza se viziSTa vastu hai evaM anekAntAtmaka vastu ke sarvadaMza ko sAdhane vAlA pramANa hai| anekAntadRSTi kI vyApakatA anekAnta dRSTi jaba apane viSaya meM pravRtta hotI hai taba apane svarUpa ke viSaya meM vaha sUcita karatI hai ki vaha aneka dRSTiyoM kA samuccaya hone se anekAnta to hai hI, parantu vaha eka svatantra dRSTi hone se usa rUpa meM ekAntadRSTi bhI hai| isI taraha anekAnta dUsarA kucha nahIM hai, vaha to bhinna-bhinna dRSTi rUpa ikAiyoM kA saccA jor3a hai| aisA hone se vaha anekAnta hone para bhI ekAnta bhI hai hii| isameM itanI vizeSatA hai ki yaha ekAnta yathArthatA kA virodhI nahIM honA caahie| sArAMza yaha ki anekAnta meM sApekSa ekAntoM ko sthAna hai hii| jaise anekAnta dRSTi ekAntadRSTi ke AdhAra para pravartita matAntaroM ke abhiniveza se bacane kI zikSA detI hai, vaise hI anekAntadRSTi ke nAma se janmane vAle ekAntAgrahoM se bacane kI bhI zikSA detI hai| jaina pravacana anekAntarUpa hai, aisA mAnanevAlA bhI yadi usameM Ae hue vicAroM ko ekAntarUpa se grahaNa kareM, to vaha sthUla dRSTi se anekAntasevI hone para bhI tAttvika dRSTi se ekAntI hI bana jAtA hai| isase vaha samyagdRSTi nahIM rhtaa| udAharaNArtha jJAna aura AcAra kI kucha mukhya bAtoM ko le sakate haiM - jaina AgamoM meM saMsArI jIva ke cha: nikAya (jAtiyA~) batAye gaye haiM aura AcAra ke bAre meM kahA gayA hai ki hiMsA arthAt jIvaghAta adharma kA kAraNa hai| ina donoM vicAroM ko ekAnta rUpa se grahaNa karane meM yathArthatA kA lopa hone se anekAnta dRSTi hI nahIM rhtii| jIva kI cha: hI jAtiyA~ haiM, aisA mAnane para caitanya rUpa se jIvatattva kA ekatva bhulA diyA jAtA hai aura dRSTi meM mAtra bheda hI AtA hai| ataH pRthvIkAya Adi cha: vibhAgoM ko ekAntarUpa se grahaNa na karake unameM caitanya ke rUpa meM jIvatattva kA ekatva bhI mAnA jAya to vaha yathArtha hI hai| isI taraha 'AtmA eka hai

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392 Multi-dimensional Application of Anekantavada tathA aneka hai', isa prakAra ke bhinna-bhinna zAstrIya vAkyoM kA samanvaya hotA hai| anekAnta rUpa vastu hI niyama se kAryakArI hai jo vastu anekAnta rUpa hai, vahI niyama se kAryakArI hai; kyoMki loka meM aneka dharmayukta padArtha hI kAryakArI dekhA jAtA hai| ekAnta rUpa dravya lezamAtra bhI kArya nahIM karatA aura jo kArya nahIM karatA, usako dravya kaise kahA jAya.3? prayojana niSpatti ko arthakriyA kahate haiN| jaise jJAna kA prayojana jAnanA hai, ata: jJAna kA paricchitti rUpa jo pariNamana hai, vahI jJAna kI arthakriyA hai| apane svarUpa ko na chor3akara pariNamana karanA dravya kA prayojana hai; kyoMki utpAda, vyaya, dhrauvya se hI dravya kI sattA hai| ata: dravya meM jo pariNamana rUpa kriyA hotI hai, vaha dravya kI arthakriyA hai| pramANa aura prameya kA vyavahAra sApekSa hai AcArya amRtacandra ne kahA hai - kuto'ntaroM bahirarthanihnave vinAntararthAdUhirartha eva na / prameyazUnyasya nahi pramANatA pramANazUnyasya na hi prameyatA / / laghutattvasphoTa 5/9 bAhya padArthoM kA abhAva mAnane para antarvartI padArtha kaise ho sakatA hai aura antarjeya ke binA bAhya artha nahIM ho sakatA hai| nizcaya se prameya-bAhya padArtha se rahita jJAna meM pramANatA nahIM ho sakatI aura pramANa se rahita vastu meM prameyatA nahIM raha sktii| zUnyAdvaitavAdI jaise kucha darzanakAra bAhya padArtha kA sarvathA abhAva mAnakara eka jJAna kA hI advaita siddha karate haiM aura cArvAk jaise kucha darzanAkAra jJAna-darzana ke AdhArabhUta Atmatattva ke astitva ko asvIkRta kara jJAna darzana kA bhI astitva nahIM mAnate haiN| una darzanakAroM kI mAnyatA kA pratiSedha karate hue AcArya ne kahA hai ki yadi bAhya padArthoM kA nihnava kiyA jAtA hai - yA unake astitva ko asvIkRta kiyA jAtA hai to antarjeya kA astitva kaise siddha ho sakatA hai? isI prakAra antarjeya ke binA bAhya artha kA astitva kaise mAnA jA sakatA hai? kyoMki pramANa aura prameya kA vyavahAra paraspara sApekSa hai| pramANa ke binA padArtha meM prameya kA vyavahAra nahIM ho sakatA hai aura prameya ke binA pramANa meM pramANa kA vyavahAra nahIM ho sktaa| uparyukta zloka meM AcArya ne antarjeya aura bahirjeya kI carcA kI hai| bAhya padArthoM kA jJAna meM jo vikalpa AtA hai, vaha antarjeya kahalAtA hai aura usa vikalpa meM kAraNabhUta jo padArtha hai, vaha bahirjeya kahalAtA hai| jaina siddhAnta donoM jJeyoM ko svIkRta karatA hai| kyoMki bahirjeya ke binA antarjeya kI aura antajJeya ke binA bahirjeya kI sattA nahIM siddha hotI hai| donoM paraspara sApekSa haiN|

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anekAntavAda : eka dArzanika vizleSaNa ekatva aura anekatvabhAva paraspara sApekSa haiM laghutattvasphoTa meM kahA gayA hai eko bhAvastAvaka eSa pratibhAti vyaktAnekavyaktimahimnyekaniSaNNaH / yo nAnekavyaktiSu niSNAtamatiH syAdekobhAvastasya tavaiSo viSayaH syAt // 18/2 he bhagavan ! ApakA yaha eka bhAva prakaTa huI aneka paryAyoM kI mahimA meM eka para nirbhara arthAt sAmAnyagrAhI hone se anekoM meM ekatva ko sthApita karane vAlA pratibhAsita hotA hai| jo puruSa aneka padArthoM meM nipuNamati hai - padArthoM ke anekatva ko svIkRta karatA hai, usI kA eka bhAva hai- ekatva kA anekatva ke sAtha avinAbhAva svIkRta honA aura yahI ekAnekAtmaka bhAva ApakA jJeya hai| yahA~ eka aura aneka do virodhI dharmoM kI carcA karate hue kahA gayA hai ki he bhagavan ! ApakA yaha eka bhAva aneka padArthoM meM vyApaka rahane se unake sAtha avinAbhAvI hai aura aneka, eka ke sAtha avinAbhAvI hai| yaha ekAnekAtmaka bhAva ApakA jJeya hai Apake jJAna kA viSaya hai, tAtparya yaha hai ki yaha ekatva aura anekatvabhAva paraspara sApekSa haiM, ataH padArtha ke ekatva ko vahI grahaNa kara sakatA hai, jo anekatva ko grahaNa karane meM kuzala hai aura anekatva ko bhI vahI grahaNa kara sakatA hai, jo ekatva ko grahaNa karane meM nipuNa hai 14 / kAraNa kArya ke viSaya meM anekAnta - 393 AcArya amRtacandra ne kahA hai jAtaM jAtaM kAraNabhAvena gRhItvA janyaM janyaM kAryatayA svaM pariNAmam / sarve'pi tvaM kAraNamevAsyasi kAryaM zuddho bhAvaH kAraNakAryAviSayo'pi // laghutattvasphoTa 18 / 17 kArya rUpa se utpanna huA, utpanna hone vAlA pratyeka padArtha kAraNa rUpa se apane hI pariNAma ko grahaNa kara utpanna huA hai, ataH Apa sampUrNa rUpa se kAraNa hI haiM aura kArya hI haiM, jaba ki zuddhabhAva kAraNa aura kArya kA viSaya nahIM hai / zuddha dravyArthika naya se na koI utpanna hotA hai aura na koI vinAza ko prApta hotA hai, isalie usameM kAraNa- kAryabhAva kI carcA nahIM hai| isI abhiprAya se yahA~ kahA gayA hai ki zuddhabhAva kAraNa kArya kA viSaya nahIM hai, parantu paryAyArthika naya se padArtha utpanna hotA hai aura vinAza ko prApta hotA hai, ataH usameM kAraNa kAryabhAva kI carcA AtI hai| jo padArtha utpanna hotA hai, vaha kArya kahalAtA hai aura usameM jo nimitta par3atA hai, vaha kAraNa kahalAtA hai| yahA~ kAraNa ke lie upAdAna kI dRSTi se kartA bhI kahA jAtA hai| paramArtha se jo pariNamana karatA hai, vaha kartA kahalAtA hai aura jo pariNamana hai, vaha karma kahalAtA hai 'yaH pariNamati sa kartA yaH pariNAmo bhavettu tatkarma' aisA

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394 Multi-dimensional Application of Anekantavada samayasAra kalaza meM bhI kahA hai| utpanna hone vAlA pratyeka kArya apane pariNamana ko hI kAraNarUpa se svIkRta karatA hai, anya padArtha ko nahIM, jaise miTTI se ghaTa banatA hai| yahA~ ghaTa kArya hai aura miTTI usakA kAraNa athavA kartA hai| adhyAtma kI dRSTi meM kartRkarmabhAva athavA kAraNa kAryabhAva eka hI dravya meM banatA hai, do dravyoM meM nhiiN| do dravyoM meM nimitta naimittika bhAva banatA hai, isalie jo dravyakArya hai, vahI dravya usakA kAraNa hotA hai, mAtra pUrva aura uttarakSaNa kI apekSA usameM kAraNa aura kArya kA bheda hotA hai| pUrvakSaNavartI paryAya kAraNa hai aura uttarakSaNavartI paryAya kArya hai| kartA aura karma ke viSaya meM anekAnta vyavahAranaya ke Azraya se kahA jAtA hai ki kartA anya hotA hai aura karma anya hotA hai, parantu nizcayanaya kI mAnyatA hai ki jo kartA hotA hai, vahI karma hotA hai; kyoMki paramArtha se kartA, kriyA aura karma ye tInoM pRthak-pRthak nahIM haiN| AdhArAdheyabhAva ke viSaya meM anekAnta __vyavahAranaya do bhinna padArthoM meM AdhArAdheyabhAva ko mAnatA hai, parantu nizcayanaya eka hI padArtha meM AdhArAdheyabhAva ko svIkRta karatA hai| pUrNatA aura riktatA ke viSaya meM anekAnta laghutattvasphoTa meM kahA gayA hai pUrNaH pUrNo bhavati niyataM rikta evAsti rikto riktaH pUrNastvamasi bhagavan pUrNa evAsi riktaH / yallokAnAM prakaTamiha te tattvaghAtodyataM tad yatte tattvaM kimapi na hi tallokadRSTaM pramArTi // 22/12 / / he bhagavan! jo pUrNa hotA hai, vaha niyama se pUrNa hI hotA hai aura jo rikta hai, vaha rikta hI rahatA hai, parantu Apa rikta hokara bhI pUrNa haiM aura pUrNa hokara bhI rikta haiN| isa jagat meM logoM ke madhya jo prakaTa hai ki pUrNa pUrNa hI rahatA hai aura rikta rikta hI rahatA hai, vaha Apake tattva kA ghAta karane vAlA hai, parantu ApakA jo koI anirvacanIya mahimA se yukta tattva hai, vaha nizcaya se loka meM dekhe gae tattva ko naSTa nahIM karatA hai arthAt lokasiddha tattva kA pratipAdana karatA hai| bhagavAn rikta hokara bhI pUrNa haiM; kyoMki karmodayajanya vikArI bhAvoM se rahita hokara bhI svAbhAvika jJAnAdi guNoM se pUrNa haiM aura svAbhAvika guNoM se pUrNa hokara bhI upAdhijanya vikArI bhAvoM tathA dravyakarma aura nokarma se rahita haiN| bhedAbhedAtmaka tattva ___ guNa aura guNI meM, sAmAnya aura sAmAnyavAn meM, avayava aura avayavI meM, kAraNa aura kArya meM sarvathA bheda mAnane se guNa-guNI bhAva Adi nahIM bana skte| sarvathA

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anekAntavAda : eka dArzanika vizleSaNa 395 abheda mAnane para guNa-guNI vyavahAra nahIM ho sktaa| guNa yadi guNI se sarvathA bhinna hai to amuka guNa kA amuka guNI se hI sambandha kaise niyata kiyA jA sakatA hai? avayavI yadi avayavoM se sarvathA bhinna hai to eka avayavI apane avayavoM meM sarvAtmanA rahegA yA ekadeza se? pUrNa rUpa se to jitane avayava haiM, utane hI avayavI mAnane hoNge| yadi ekadeza se; to jitane avayava haiM utane pradeza usa avayavI ke svIkAra karane hoNge| isa taraha aneka dUSaNa sarvathA bheda aura abheda pakSa meM Ate haiM, ata: tattva ko kathaMcit bhedAbhedAtmaka mAnanA caahie| jo dravya hai, vahI abheda hai aura jo guNa aura paryAya haiM, vahI bheda hai| do pRthak siddha dravyoM meM jisa prakAra abheda kAlpanika hai, usI taraha eka dravya kA apane guNa aura paryAyoM se bheda mAnanA bhI sirpha samajhane aura samajhAne ke lie hai| guNa aura paryAya ko chor3akara dravya kA koI svatantra astitva nahIM hai, jo inameM rahatA ho| anekAntavAda saMzaya kA hetu nahIM hai sAmAnya aMza ke pratyakSa, vizeSa aMza ke apratyakSa aura vizeSa kI smRti hone se saMzaya hotA hai, jaise sthANu tathA puruSa kI sthiti ke yogya deza meM aura na ati prakAza, na ati andhakAra sahita belA UrdhvatAsAmAnya ke dekhane vAle aura sthANa meM rahane vAle vakrakoTara tathA pakSiyoM ke ghoMsale Adi vizeSoM ko tathA puruSaniSTha vastradhAraNa tathA hastapAda Adi vizeSoM ko na dekhane vAle manuSya ko sthANu puruSa ke vizeSoM ke smaraNa se yaha sthANu hai yA puruSa hai aisA saMzayAtmaka jJAna utpanna hotA hai| anekAntavAda meM to vizeSa dharmoM kI upalabdhi nirbAdha hI hai| kyoMki svarUpa, pararUpa vizeSoM kI upalabdhi pratyeka padArtha meM hai| isalie vizeSa kI upalabdhi se anekAntavAda saMzaya kA hetu nahIM hai16| samyak anekAnta aura mithyA anekAnta pratyakSa, anumAna tathA Agama pramANa se aviruddha eka vastu meM aneka dharmoM ke nirUpaNa karane meM jo tatpara hai, vaha samyak anekAnta hai tathA pratyakSa Adi pramANoM se viruddha jo eka vastu meM aneka dharmoM kI kalpanA karatA hai, vaha mithyA anekAnta hai| samyak anekAnta pramANa aura mithyA anekAnta pramANAbhAsa hai| saha anekAnta aura krama anekAnta AcArya gRddhapiccha ne dravya kA lakSaNa guNa aura paryAya yukta pratipAdita kiyA hai| yahI lakSaNa AcArya kundakunda ne diyA hai| isa para zaGkA kI gaI ki guNa saMjJA to itara dArzanikoM (vaizeSikoM) kI hai, jainoM kI nhiiN| unake yahA~ to dravya aura paryAya rUpa hI vastu varNita hai aura isI se unake grAhaka dravyArthika tathA paryAyArthika ina do nayoM kA upadeza hai| yadi guNa bhI unake yahA~ mAnya ho to usako grahaNa karane ke lie eka

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396 Multi-dimensional Application of Anekantavada aura tIsare guNArthika naya kI bhI vyavasthA honI caahie| isa zaGkA kA samAdhAna AcArya siddhasena, akalaGka aura vidyAnanda tInoM tArkikoM ne kiyA hai| siddhasena18 ne batalAyA ki guNa paryAya se bhinna nahIM - paryAya meM hI gaNa saMjJA jainAgama meM svIkRta hai aura isalie guNa tathA paryAya ekArthaka hone se paryAyArthika naya dvArA hI guNa kA grahaNa hone se guNArthika naya pRthak upadiSTa nahIM hai| akalaGkadeva kahate haiM ki dravya kA svarUpa sAmAnya aura vizeSa donoM rUpa hai tathA sAmAnya, utsarga, anvaya aura guNa ye saba usake paryAyavAcI zabda haiM tathA vizeSa, bheda, paryAya ye tInoM vizeSa ke paryAyavAcI haiN| ata: sAmAnya ko grahaNa karane vAlA dravyArthika aura vizeSa ko viSaya karane vAlA paryAyArthika naya hai| ataeva guNa kA grAhaka dravyArthika naya hI hai; usase bhinna guNArthika naya pratipAdita nahIM huA athavA guNa aura paryAya alaga alaga nahIM haiM - paryAya kA hI nAma guNa hai| AcArya siddhasena aura akalaGka ke ina samAdhAnoM ke bAda bhI zaGkA uThAyI gayI ki yadi guNa dravya yA paryAya se atirikta nahIM hai to dravya lakSaNa meM guNa aura paryAya donoM kA niveza kyoM kiyA? 'guNavad dravyam' yA 'paryAyavad dravyam' itanA hI lakSaNa paryApta thA? isakA uttara AcArya vidyAnanda19 ne jo diyA vaha bahuta hI mahattvapUrNa evam sUkSma prajJA se bharA huA hai| ve kahate haiM ki vastu do taraha ke anekAntoM kA rUpa (piNDa) hai- 1. sahAnekAnta aura 2. krmaanekaant| sahAnekAnta kA jJAna karAne ke lie guNayukta ko aura kramAnekAnta kA nizcaya karAne ke lie paryAyayukta ko dravya kahA hai| ata: dravya lakSaNa meM guNa tathA paryAya donoM padoM kA niveza yuktiyukta tathA sArthaka hai| dravya viSayaka anekAnta dravya kA lakSaNa dravya kA lakSaNa sat hai| jisameM utpAda, vyaya aura dhrauvya ye tInoM pAe jA~ya use sat kahate haiN| tAtparya yaha ki jo utpanna hotA hai, jo vilIna hotA hai tathA jo dhruva-sadA sthira hai, usako sat kahate haiM, yahI sat kA lakSaNa hai| isa svabhAva se jo rahita hai, usako asat samajhanA caahie| eka bAra gautama gaNadhara ne bhagavAn mahAvIra se pUchA - kiM taccaM? tattva kyA hai? bhagavAna ne kahA - uppannei vA, vigamei vA, dhuvei vA arthAt utpanna honA, vinaSTa honA aura dhruva rahanA tattva hai| jaise - eka manuSya suvarNa ke ghar3e ko cAhatA hai, dUsarA manuSya suvarNa ke mukuTa ko cAhatA hai aura tIsarA manuSya kevala svarNa ko cAhatA hai| svarNakAra ne svarNa ghaTa ko tor3akara mukuTa bnaayaa| usa samaya suvarNa-ghaTa ke naSTa ho

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anekAntavAda : eka dArzanika vizleSaNa 397 jAne para suvarNaghaTa ke cAhane vAle puruSa ko zoka hotA hai| zoka kA kAraNa hai, vastu kA naash| tor3e gae ghaTa ke suvarNa kA mukuTa bana jAne para mukuTa ke cAhane vAle puruSa ko harSa hotA hai| harSa kA kAraNa hai - vastu kA utpaad| kevala suvarNa ke cAhane vAle puruSa ko ghaTa ke naSTa ho jAne para na to zoka hotA hai aura na mukuTa ke utpanna hone para harSa hotA hai, vaha to donoM avasthAoM meM madhyastha rahatA hai| madhyastha rahane kA kAraNa hai vastu kA dhrauvytv| yadi utpAda, vyaya aura dhrauvya pRthak-pRthak na hote to sonA eka puruSa ko zoka kA kAraNa, dUsare puruSa ko harSa kA kAraNa aura tIsare puruSa ko mAdhyastha bhAva kA kAraNa kaise hotA? harSa, viSAda Adi nirhetuka nahIM ho sakate haiM, unakA koI na koI hetu to honA hI caahie| ata: ghaTa paryAya kA vinAza zoka kA hetu hai, mukuTa paryAya kI utpatti harSa kA hetu hai aura suvarNa dravya kA dhrauvyatva mAdhyastha bhAva kA hetu hai| jo svarNa mAtra ko cAhatA hai, usako ghaTa ke TUTane aura makaTa ke utpanna hone se koI prayojana nahIM hai| ghaTa ke bane rahane para usakA kAma cala sakatA hai, mukuTa ke bane rahane para usakA kAma cala sakatA hai, aura ghaTa ke TUTa jAne ke bAda mukuTa ke bana jAne para bhI usakA kAma cala sakatA hai| isa prakAra vastu meM nirbAdha rUpa se utpAda, vyaya Adi tIna kI pratIti hotI hai aura vaha pratIti vastu ko utpAda, vyaya aura dhrauvya rUpa siddha karatI hai| AcArya samantabhadra ne tattva kI trayAtmakatA siddha karane hetu eka dUsarA udAharaNa bhI diyA hai| ve kahate haiM - jisako dudha khAne kA vrata hai, vaha dahI nahIM khAtA hai, jisako dahI khAne kA vrata hai, vaha dUdha nahIM khAtA hai aura jisako gorasa nahIM khAne kA vrata hai, vaha donoM nahIM khAtA hai| isalie tattva tIna rUpa hai22| vastu kI trayAtmakatA kA anantAtmakatA se koI virodha nahIM hai vastu ke vayAtmaka hone para bhI anantAtmaka hone meM koI virodha nahIM hai| utpAda Adi tIna dharmoM meM se pratyeka dharma bhI ananta rUpa hai| eka vastu kA utpAda utpanna hone vAlI ananta vastuoM ke utpAda se bhinna hone ke kAraNa ananta rUpa hai| eka vastu kA vinAza honevAlI ananta vastuoM ke nAza se bhinna hone ke kAraNa ananta rUpa hai tathA eka vastu kA dhrauvyatva ananta vastuoM ke dhrauvyatva se bhinna hone ke kAraNa ananta rUpa hai| anantadharmAtmakatA kA utpAda-vyaya dhrauvyAtmakatA se avinAbhAva ___ samasta vastuyeM anantadharma vAlI haiM; kyoMki unameM utpAda, vyaya aura dhrauvya pAe jAte haiN| jo anantadharma vAle nahIM haiM, unameM utpAda, vyaya aura dhrauvya bhI nahIM pAe jAte, jaise ki AkAza-kamala meN| yaha kevalavyatirekI anumAna vastu ko nirvivAda rUpa se anantadharma vAlI siddha kara detA hai|

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398 Multi-dimensional Application of Anekantavada utpAda Adi kI paraspara sApekSatA utpAda Adi ke lakSaNa bhinna-bhinna haiM, ata: inameM kathaJcit bheda hai| ye kabhI bhI vastu se bhinna yA paraspara bhinna upalabdha nahIM hote, eka vastu ke utpAda Adi ko dUsarI vastu meM nahIM le jA sakate, ata: ye abhinna haiN| utpAda, vinAza aura dhrauvya paraspara bhinna haiM; kyoMki inake lakSaNa hI bhinna-bhinna haiM, jaise rUpa, rasa Adi ke lakSaNa bhinna-bhinna hone se unameM paraspara bheda hai, usI taraha lakSaNa bheda se utpAda, vinAza aura dhrauvya meM bhI bheda hai| utpAda, vinAza Adi kA lakSaNabheda asiddha nahIM hai; kyoMki unake bhinna-bhinna lakSaNa haiN| jo padArtha pahale nahIM hai, asat hai usake svarUpa lAbha ho jAne ko utpAda kahate haiN| vidyamAna padArtha kI sattA kA cyuta ho jAnA, usakI sattA kA viyoga honA vinAza hai| ina utpAda aura vinAza ke hote hue bhI dravya rUpa se anvaya rahanA dhrauvya hai| isa taraha utpAdAdi ke asAdhAraNa lakSaNa sabhI ke anubhava meM Ate haiN| ye utpAdAdi lakSaNabheda se kathaMcit bhinna hokara bhI paraspara sApekSa haiM, eka dUsare kI apekSA rakhate haiN| ye paraspara nirapekSa hokara atyanta bhinna nahIM haiN| yadi ye paraspara nirapekSa tathA atyanta bhinna ho jAyeMge to inakA gadhe ke sIMga kI taraha abhAva ho jaayegaa| jaise- akelA utpAda sat nahIM hai; kyoMki vaha sthiti aura vinAza se rahita hai, jaise ki kachave ke rom| akelA vinAza sat nahIM kahA jA sakatA; kyoMki vaha utpatti aura sthiti se rahita hai, jaise ki kachave ke rom| sthiti akelI sata nahIM hai; kyoMki vaha utpAda aura vinAza se rahita hai, jaise ki kachave ke rom| isa taraha paraspara sApekSa hI utpAdAdi sat ho sakate haiM tathA vastu meM bhI inakI paraspara sApekSa sattA hai| dravya se utpAda aura vyaya kA bhinnAbhinnatva dravya se vyaya aura utpAda sarvathA abhinna nahIM haiN| yadi abhinna mAnA jAya to dhrauvya kA lopa ho jaaygaa| kathaJcit vyaya aura utpAda ke samaya bhI dravya sthira rahatA hai, ata: donoM meM bheda hai aura dravyajAti kA parityAga donoM nahIM karate, usI dravya ke ye hote haiM, ata: abheda hai| yadi sarvathA bheda hotA to dravya ko chor3akara utpAda aura vyaya pRthak milate aura sarvathA abheda pakSa meM eka lakSaNa hone se eka kA abhAva hone para zeSa ke abhAva kA bhI prasaGga aataa26|| tattva kathaJcit tadrUpa aura kathaMcit atadrUpa hai AcArya samantabhadra ne suvidhi jina kI stuti meM kahA hai ki he suvidhi jin| ApakA vaha tattva kathaMcit tadrUpa (sadrUpa) hai aura kathaMcit tadrUpa nahIM (atadrUpa) hai; kyoMki svarUpa-pararUpa kI apekSA usake dvArA vaisI hI sat asat rUpa kI pratIti hotI hai| svarUpAdi catuSTaya rUpa vidhi aura pararUpAdi-catuSTaya rUpa niSedha meM atyanta

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anekAntavAda : eka dArzanika vizleSaNa 399 (sarvathA) bhinnatA tathA abhinnatA nahIM hai; kyoMki sarvathA bhinnatA yA abhinnatA mAnane para zUnya doSa AtA hai| pratyeka tattva svadravya, svakSetra, svakAla aura svabhAva kI apekSA se sat hai aura paradravya, parakSetra, parakAla aura parabhAva kI apekSA se asat hai| jisa prakAra tattva svarUpa Adi kI apekSA sat hai, usI prakAra para rUpa Adi kI apekSA se bhI sat ho to cetana aura acetana meM koI bheda hI nahIM rhegaa| yadi tattva paradravya Adi kI apekSA kI taraha svadravya Adi kI apekSA se bhI asat ho to saba tattva zUnya ho jaayeNge| padArtha ko kathaMcit sadasadAtmaka siddha karane meM anya yuktiyA~ bhI dI jA sakatI haiN| padArtha kathaMcit sadasadAtmaka haiM; kyoMki saba padArtha saba padArthoM ke kArya ko nahIM kara skte| zIta se rakSA karanA, zarIra kA AcchAdana karanA Adi paTa kA kArya hai aura kUpa se pAnI nikAlanA, pAnI bharanA Adi ghaTa kA kArya hai| paTa kA jo kArya hai, usako ghaTa nahIM kara sakatA hai; kyoMki ghaTa ghaTarUpa se sat hai, paTarUpa se nhiiN| yadi ghaTa paTarUpa se bhI sat hotA ho to use paTa kA kAma karanA cAhie thaa| yahI bAta saba padArthoM ke viSaya meM hai| saba padArtha apanA-apanA kArya karate haiM, dUsaroM kA nhiiN| isase siddha hotA hai ki saba padArtha svarUpa kI apekSA se sat haiM aura pararUpa kI apekSA se asat haiN| yadi svarUpa kI apekSA bhI asat hote to jisa prakAra ve dUsaroM kA kArya nahIM karate, usI prakAra apanA bhI kArya nahIM karate, kintu dekhA yahI jAtA hai ki pratyeka padArtha apanA hI kArya karatA hai aura koI bhI padArtha dUsare padArtha kA kArya kabhI nahIM krtaa| isase siddha hotA hai ki padArtha kathaJcit sat aura kathaJcit asat hai| zaGkA- eka sAtha eka vastu meM astitva aura nAstitva sambhava nahIM haiM; kyoMki ve vidhi aura pratiSedha rUpa haiN| jo vidhi aura pratiSedha rUpa hote haiM, ve eka jagaha vastu meM eka sAtha nahIM raha sakate, jaise zItatA aura uSNatA, vidhi-pratiSedha rUpa astitva aura nAstitva haiN| isa kAraNa ve eka jagaha vastu meM eka sAtha nahIM raha skte| samAdhAna- ApakA yaha kathana yuktiyukta nahIM hai| kyoMki eka jagaha eka sAtha rahane vAle abhidheyapane aura anabhidheyapane ke sAtha ApakA hetu vyabhicArI hai| kisI eka vastu ke apane abhidhAyaka zabda kI apekSA abhidheyapanA aura anya vastu ke abhidhAyaka zabda kI apekSA anabhidheyapanA donoM eka sAtha spaSTatayA pAe jAte haiM isalie vaha eka jagaha abhidheyapane aura anabhidheyapane kI eka sAtha sambhavatA ko sAdhatA hai, isa taraha jaba yaha svIkAra kiyA jAtA hai to eka svarUpAdi kI apekSA se astitva pararUpAdi kI apekSA se nAstitva, jo ki nirbAdharUpa se anubhava meM A rahe haiM, eka jagaha vastu meM astitva aura nAstitva kI eka sAtha sambhavatA ko kyoM nahIM

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400 Multi-dimensional Application of Anekantavada sAdhege? kyoMki vidhi-pratiSedharUpapanA samAna hai aura isalie jinakI eka jagaha eka sAtha kathaMcit upalabdhi hotI hai, unameM virodha nahIM AtA hai| hA~, yadi jisa rUpa se astitva mAnA jAtA hai, usI rUpa se nAstitva kahA jAtA to una sarvathA ekAntarUpa astitva nAstitva dharmoM ke hI eka sAtha eka jagaha rahane meM virodha hotA hai - kathaMcit meM nhiiN29| chaha dravyoM meM pariNamana anAdi ananta dravya meM apanI-apanI paryAyeM pratikSaNa utpanna hotI rahatI haiM aura vinazatI rahatI haiM, jaise jala meM lahareM utpanna hotI rahatI haiM aura vinazatI rahatI haiN| dharmadravya, adharmadravya, AkAza dravya aura kAladravya ina cAroM dravyoM meM arthaparyAya hI hotI hai, kintu inase bhinna jIva aura pudgala ina donoM dravyoM meM vyaJjana paryAyeM bhI hotI haiN| jIva pariNAma yukta hai; kyoMki usakA svarga, naraka Adi gatiyoM meM ni:saMdeha gamana pAyA jAtA hai| isI prakAra pASANa, miTTI Adi sthUla paryAyoM ke pariNamana dekhe jAne se padgala ko pariNAmI jAnanA caahie| dharmadravya, adharmadravya, AkAza dravya, kAladravya ye cAroM dravya vyaMjana paryAya ke abhAva se yadyapi apariNAmI kahalAte haiM tathApi arthaparyAya kI apekSA ye dravya pariNAmI haiM; kyoMki arthaparyAya sabhI dravyoM meM hotI hai321 padArtha meM rahane vAle pradezatva gaNa ke atirikta anya gaNoM meM pratisamaya jo sUkSma pariNamana hotA hai, use arthaparyAya kahate haiN| yaha parivartana atyanta sUkSma hotA hai evaM hamArI dRSTi meM nahIM AtA hai| padArtha ke AkAra meM jo pariNamana hotA hai, use vyaMjana paryAya kahate haiN| cUMki kisI bhI padArtha kA AkAra usameM rahane vAle pradezatva guNa ke kAraNa hotA hai; kyoMki pradezatva guNa vaha hai, jisake kAraNa vastu kisI na kisI AkAra meM hI rhe| ataH hama kaha sakate haiM ki pradezatva guNa ke kArya (parivartana) ko vyaJjana paryAya kahate haiN| vastu kA samatvabhAva AcArya hemacandra ne kahA hai - "dIpaka se lekara AkAza paryanta arthAt samasta padArtha samAna svabhAva ke dhAraka haiM; kyoMki saba padArtha syAdvAda kI maryAdA kA ullaMghana nahIM karate haiM, tathApi unameM dIpaka Adi kitane hI padArtha sarvathA anitya haiM aura AkAza Adi kitane hI padArtha sarvathA nitya haiN| isa prakAra ApakI AjJA se dveSa rakhane vAloM ke pralApa haiN33|| vaizeSika ne kahA hai ki AkAzAdi kucha padArtha nitya hI haiM aura pradIpa Adi padArtha anitya hI haiM, unakA khaNDana karane ke lie AcArya ne kahA hai ki saba padArtha samAna svabhAva ke dhAraka haiM; kyoMki sabhI padArtha dravyArthika naya kI apekSA se nitya haiM

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anekAntavAda : eka dArzanika vizleSaNa 401 aura paryAyarthika naya kI apekSA anitya haiN| isI prakAra utpAda, vyaya tathA dhrauvya (sthiratA) svarUpa hone se AkAza bhI nitya aura anitya ina donoM hI dharmoM kA dhAraka hai| AkAza avakAza ko dene vAlA hai| usameM rahane vAle jIva tathA pudgala kisI dUsare kI preraNA se athavA apane svabhAva se AkAza ke pradeza se dUsare AkAza ke pradeza meM gamana karate haiM, taba usa AkAza kA una rahane vAle jIva aura pudgaloM ke sAtha eka pradeza meM to vibhAga hotA hai aura dUsare pradeza meM saMyoga hotA hai| saMyoga tathA vibhAga ye donoM paraspara virodha rakhane vAle dharma haiM arthAt jahA~ saMyoga rahatA hai, vahA~ vibhAga nahIM raha sakatA hai| isalie jaba saMyoga aura vibhAga meM bheda huA arthAt saMyoga judA aura vibhAga judA rahA to dharmI jo AkAza hai, usake bhI avazya hI bheda he| jaise ghaTa aura paTa meM yahI bheda hai ki ghaTa to jala lAne Adi rUpa dharmoM ko dhAraNa karatA hai aura paTa zIta se bacAne Adi rUpa dharmoM ko dhAraNa karatA hai| yahI ina donoM bheda kA kAraNa hai| ghaTa to miTTI ke piNDa Adi rUpa kAraNoM se utpanna hotA hai aura paTa tantu Adi kAraNoM se utpanna hotA hai| jaba dharmoM ke bheda se dharmI meM bheda huA to vaha AkAza pUrva padArtha kA jo saMyoga thA usa saMyoga se vinAza rUpa pariNAma ko dhAraNa karane se naSTa huA aura dUsare pradeza meM jo pudgala kA saMyoga huA, isa kAraNa usa saMyoga ke utpAda (utpatti) nAmaka pariNAma ko anubhavana (dhAraNa) karane se vaha AkAza utpanna huA aura AkAza dravya una donoM vinAza aura utpAda rUpa avasthAoM meM dravya rUpa se anugata calA A rahA hai arthAt vidyamAna hai, usakA nAza nahIM huA hai, isalie utpAda aura vyaya ina donoM kA eka AkAza hI adhikaraNa arthAt rahane kA sthAna hai| isa prakAra AkAza meM nitya tathA anitya ye donoM dharma siddha hue| paryAya kI nityAnityatA dravya paryAya se tanmaya rahatA hai| ata: jaba paryAya ko gauNakara dravya ko pradhAna banAyA jAtA hai taba anitya tattva nityatva ko prApta hotA hai aura jaba dravya ko gauNakara paryAya ko pradhAnatA dI jAtI hai taba nitya tattva anityatva ko prApta hotA hai| padArtha sAmAnya-vizeSAtmaka hai ____ AcArya maNikyanandi ne parIkSAmukha meM kahA hai- sAmAnya vizeSAtmA tadarthoM viSaya, 'arthAt sAmAnya aura vizeSa dharmoM se yukta aisA jo padArtha hai, vahI pramANa kA viSaya hai arthAt pramANa ke dvArA jAnane yogya padArtha hai| padArthoM meM anuvRtta vyAvRtta pratyaya hote haiM evaM pUrva AkAra kA tyAga aura uttara AkAra kI prApti evaM anvayI dravya rUpa se dhruvatva dekhA jAtA hai| isa taraha kI pariNAma svarUpa arthakriyA dekhI jAtI hai|

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402 Multi-dimensional Application of Anekantavada isa prakAra utpAda, vyaya aura dhrauvya rUpa se hone vAlI pariNAma svarUpa arthakriyA kA sadbhAva padArthoM ko sAmAnya vizeSAtmaka siddha karatA hai| padArthoM meM sAdRzya ko batalAne vAlA anavRtta pratyaya hai, jaise - yaha gau hai, yaha bhI gau hai, ityAdi aneka padArthoM meM samAnatA kA jJAna hone se tathA pRthakapanA batalAne vAlA vyAvRtta pratyaya arthAt yaha gau zyAma hai, dhavala nahIM hai, ityAdi vyAvRtta pratibhAsa hone se padArthoM meM sAmAnya aura vizeSAtkamakapanA siddha hotA hai, jo jisa AkAra se pratibhAsita hotA hai, vaha usI rUpa dekhA jAtA hai, jaise nIlAkAra se pratibhAsita hone ke kAraNa nIla svabhAva vAlA padArtha hai, aisA mAnA jAtA hai| sAmAnya AkAra kA ullekhI anuvRtta pratyaya aura vizeSa AkAra kA ullekhI vyAvRtta pratyaya sampUrNa bAhya acetana padArtha evam Abhyantara cetana padArthoM meM pratIta hotA hI hai, ata: ve cetana-acetana padArtha sAmAnya vizeSAtmaka siddha hote haiN| padArthoM ko sAmAnya vizeSAtmaka siddha karane ke lie akelA anuvRtta vyAvRtta pratyaya hI nahIM hai, apitu pUrva AkAra kA tyAga rUpa vyaya, uttara AkAra kI prApti rUpa utpAda aura donoM avasthAoM meM anvaya rUpa se rahane vAlA dhrauvya padArthoM meM pAyA jAtA hai, isa taraha kI pariNAmasvarUpa arthakriyA kA sadbhAva bhI unameM pAyA jAtA hai, ina hetuoM se padArtha kI sAmAnya-vizeSAtmakatA siddha hotI hai| eka hI dravya aneka kaise banatA hai AcArya siddhasena ne kahA hai - egadaviyammi je atthapajjayA vayaNapajjayA vA vi / tIyANAgayabhUyA tAvaiyaM taM havai davvaM // sanmati prakaraNa-31 arthAt eka dravya ke bhItara jo atIta, vartamAna aura anAgata arthaparyAya tathA zabda arthAt vyaJjanaparyAya hote haiM, vaha dravya utanA hotA hai| koI bhI paramANu jIva Adi mUla dravya vastutaH akhaNDa hone se vyakti ke rUpa meM bhale hI eka ho, parantu usameM tInoM kAloM ke zabda paryAya aura arthaparyAya ananta hote haiN| isalie vaha eka dravya bhI pratiparyAya arthAt paryAyabheda se bhinna-bhinna hote hue bhI samAna hone se aura bhinna-bhinna mAnA jAne se paryAyoM kI saMkhyA ke anusAra ananta banatA hai arthAt amuka eka paryAya sahita usa dravya kI apekSA dUsare vivakSita paryAya sahita vaha dravya usakI apekSA tIsare vivakSita paryAya sahita vaha dravya bhinna hai| isa taraha vizeSyabhUta dravya ke eka hone para bhI vizeSaNabhUta paryAyoM ke bheda ke kAraNa use bhinna-bhinna mAnane para vaha jitane paryAya hote hai, utanI saMkhyA vAlA banatA hai36| paJcAdhyAyIkAra ke anusAra yadyapi sat eka hai, tathApi vaha sarvathA eka nahIM

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anekAntavAda : eka dArzanika vizleSaNa 403 hai, kintu vaha aneka bhI hai; kyoMki pramANAnusAra vaha sapratipakSa hai| dUsare sat ke aneka hone meM yaha yukti hai ki dravyAdi kI apekSA akhaNDita hone para bhI sat isalie aneka hai, kyoMki vyatireka ke binA anvaya pakSa apane pakSa kI rakSA nahIM kara sktaa| guNa kA lakSaNa bhinna hai aura paryAya kA bhinn| apane-apane lakSaNa ke anusAra gaNa bhI hai aura paryAya bhI hai| ata: guNa aura paryAya niyama se aneka hai, to dravya kI apekSA sat aneka kaise nahIM hogaa| jo sat eka deza meM hai, vaha usI deza meM hai, dUsare dezoM meM nahIM hai| isI prakAra dUsare deza meM jo sat hai, vaha usI deza meM hai, anya deza meM nahIM hai| ata: aisA kauna puruSa hai jo kSetra kI apekSA sat ko aneka nahIM maanegaa| jo sat eka kAla meM hai, vaha usI kAla meM hai, usase bhinna dUsare kAla meM nhiiN| isI prakAra jo sat anya kAla meM hai, vaha usI kAla meM hai, usase bhinna kAla meM nahIM hai| ata: kAla kI apekSA bhI sat niyama se aneka hai| satmAtra hone se jo eka bhAva hai, vaha anya bhAva rUpa nahIM ho sakatA hai| isI prakAra jo anya bhAva hai, vaha usI rUpa hI hai, anya rUpa nahIM ho sakatA, ata: bhAva kI apekSA sat niyama se aneka hai| vastu meM anvaya-vyatireka kI siddhi - sabhI padArtha vidhi aura niSedha rUpa bhAva se yukta haiN| yadi ina donoM meM se kisI eka kA lopa mAnA jAtA hai to usase bhinna dUsare bhAva ko bhI lupta hone kI Apatti AtI hai| vidhi aura niSedha meM se kisI eka ke nahIM mAnane para zeSa dUsare ke abhAva kA prasaGga AtA hai| yadi vastu kevala anvaya rUpa hai aisI pratIti mAnI jAya to vaha vyatireka ke abhAva meM anvaya kI sAdhaka kaise ho sakatI hai?38| sat dvaita rUpa hokara bhI kathaJcit advaita rUpa hI hai, isalie jaba vidhi kI vivakSA hotI hai, taba vaha vidhimAtra prApta hotA hai aura jaba niSedha kI vivakSA hotI hai, taba vaha niSedhamAtra prApta hotA hai| aisA nahIM hai ki kucha bhAga vidhirUpa hai aura usase bacA huA kucha bhAga niSedha rUpa hai; kyoMki aise sat kI siddhi meM sAdhana kA milanA to dUra rahA, usameM dvaita kI kalpanA bhI nahIM kI jA sakatI hai; kyoMki vaha azeSa vizeSoM se rahita mAnA gayA hai| vastu meM mukhya-gauNa kI vivakSA AcArya samantabhadra ne kahA hai - vivakSito mukhya itISyate'nyo guNo'vivakSo na nirAtmakaste / tathA 'rimitrA 'nubhayAdizakti dvayA'vadhe: kAryakaraM hi vastu / / svayambhUstotra 11/3

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Multi-dimensional Application of Anekantavada arthAt he zreyAMsa jina! Apake mata meM jo vivakSita hotA hai - kahane ke lie iSTa hotA hai - vaha mukhya (pradhAna) kahalAtA hai, dUsarA jo avivakSita hotA hai - jisakA kahanA iSTa nahIM hotA vaha gauNa kahalAtA hai aura jo avivakSita hotA hai vaha nirAtmaka (abhAvarUpa) nahIM hotA usakI sattA avazya hotI hai| isa prakAra mukhyagauNa kI vyavasthA se eka hI vastu zatru, mitra aura anubhayAdi zaktiyoM ko lie rahatI hai - eka hI vyakti eka kA mitra hai (upakAra karane se ), dUsare kA zatru hai (apakAra karane se), tIsare kA zatru-mitra donoM hai (upakAra - apakAra karane se ) aura cauthe kA na zatru hai aura na mitra (usakI ora upekSA dhAraNa karane se ), aura isa taraha usameM zatru, mitra donoM ke guNa yugapat rahate haiN| yathArtha meM vastu do avadhiyoM (maryAdAoM) se kAryakArI hotI hai - vidhi - niSedha rUpa, sAmAnya- vizeSa rUpa athavA dravya-paryAya rUpa do-do sApekSa dharmoM kA Azraya lekara hI arthakriyA karane meM pravRtta hotI hai aura apane yathArtha svarUpa kI pratiSThApaka banatI hai 39 / 404 jaba miTTI kA piNDa 'rUpI dravya' ke rUpa meM arpita (pradhAna) vivakSita hotA hai, taba vaha nitya hai aura kabhI bhI vaha rUpitva yA dravyatva ko nahIM chodd'taa| jaba vahI anekadharmAtmaka padArtha rUpitva aura dravyatva ko gauNakara kevala 'mRtpiNDa' rUpa paryAya se vivakSita hotA hai to vaha anitya hai; kyoMki piNDa paryAya anitya hai| yadi kevala dravyArthika naya kI viSayabhUta vastu hI mAnI jAya to vyavahAra kA lopa ho jAyegA; kyoMki paryAya se zUnya kevala dravyarUpa vastu nahIM hai aura na kevala paryAyArthika naya kI viSayabhUta hI vastu hai, vaisI vastu se lokayAtrA nahIM cala sakatI; kyoMki dravya se zUnya paryAya nahIM hotI / ataH vastu ko ubhayAtmaka mAnanA hI ucita hai 4 / jIva viSayaka anekAnta jIva cetana bhI hai, acetana bhI hai bhaTTa akalaGkadeva ne kahA hai prameyatvAdibhirdharmairacidAtmA cidAtmakaH / jJAnadarzanatarattasyAccetanacetanAtmakaH // 3 // prameya Adi dharmoM kI apekSA AtmA acit hai aura jJAna, darzana kI apekSA AtmA cidAtmaka hai, ataeva AtmA cetanAtmaka aura acetanAtmaka bhI hai| jIva anAdi kAla se karmoM se ba~dhA huA hai| una karmoM ne jIva ke cetanaguNa kA ghAta kara rakhA hai| kahA bhI hai - kA vi auvvA dIsadi puggaladavvassa erisI sattI kevala - NANa-sahAvo viNAsido jAi jIvassa || ( svAmIkArtikeyAnuprekSA 211 )

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anekAntavAda : eka dArzanika vizleSaNa pudgala dravya kI koI aisI apUrvazakti hai, jisase jIva kA kevala jJAna svabhAva bhI naSTa ho jAtA hai| isa prakAra jitane aMzoM meM cetanaguNa kA ghAta ho rahA hai, utane aMzoM meM acetanabhAva hai| jIva ke pA~ca svatattva bhAvoM meM se eka audayika bhAva hai, jisake ikkIsa bhedoM meM se eka ajJAna bhI bheda hai| kahA bhI hai 'aupazamikakSAyikau bhAvau mizrazca jIvasya svatattvamaudayika-pAriNAmikau ca // 1 // gati kaSAya linggmithyaadrshnaa'jnyaanaa'sNytaa'siddhleshyaashctushctushctustryekaikaikaissddbhedaaH||6|| - tattvArtha sUtra 2/6 isa prakAra tattvArthasUtra meM bhI ajJAna (acetana) ko bhI jIva kA svatattva kahA gayA hai; kyoMki jIva kA yaha acetana bhAva dravyakarmoM ke sambandha se hotA hai aura paudgalika karma jIva se bhinna dravya hai, isaliye asadbhUta vyavahAranaya kI apekSA se jIva meM acetana bhAva hai| AlApapaddhati meM kahA hai 405 - jIvasyApyasadbhUtavyavahAreNAcetanasvabhAvaH // 162 // vijAtyasadbhUtavyavahAra upanaya kI apekSA jIva kA bhI acetana svabhAva hai| AtmA meM sat, asat Adi aneka vikalpoM kA samUha hai AtmA kA jo jJAyaka svabhAva hai, vaha svataH svabhAva se samutpanna hai; hai; kyoMki padArtha kA svabhAva paranirapekSa hotA hai, mAtra usakA vibhAva parasApekSa rahatA hai, jaise jIva kA jJAnasvabhAva kisI anya padArthoM ke nimitta se utpanna nahIM hai, parantu usakA rAgAdika vibhAva cAritramoha karma ke udaya se samutpanna hai| isa prakAra sahaja svabhAva se samutpanna jIva kA jJAyaka svabhAva vidhi aura niSedha rUpa hai - sAmAnya vizeSa kI apekSA nityAnityAtmaka, ekAneka tathA svaparacatuSTaya kI apekSA tadtadrUpa hai| jaba sahaja svabhAva hI isa prakAra kA hai, taba usameM jo sat, asat, eka, aneka, nitya, anitya, tathA tad, atad Adi ke vikalpa uchala rahe haiM, usameM Azcarya hI kisa bAta kA hai ? AtmA eka aura aneka hai vyavahAranaya se ananta jJeyoM ko jAnane kI apekSA jo kevalajJAna anantarUpatA ko prApta ho rahA thA, nizcayanaya se vahI kevalajJAna eka AtmA ko jAnane ke kAraNa ekarUpatA ko prApta ho jAtA hai| isI prakAra vyavahAranaya se jo ananta vIrya ananta kAdhAraka hone se anantarUpatA ko prApta ho rahA thA, vahI eka akhaNDa AtmA ke Azrita hone se ekarUpatA ko prApta ho jAtA hai, isa prakAra vyavahAranaya se yaha

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406 Multi-dimensional Application of Anekantavada 41 AtmA yadyapi aneka rUpa hai, tathApi nizcayanaya se eka akhaNDa dravya hai| he bhagavAn! Apane ananta jJAna aura ananta darzana kA lakSya isI eka akhaNDa AtmA ko banAyA hai| eka AtmA aneka jJAnAtmaka hai paJcAstikAya meM AcArya kundakunda ne kahA haiNa viyaghadi NANAdo NANI NANANi hoti NegANi / tamhA du vissa rUvaM bhaNiyaM daviyaM tti NANIhiM / / 43 / / jJAna se jJAnI kA bheda nahIM kiyA jAtA, tathApi jJAna aneka hai, isalie to jJAniyoM ne dravya ko vizvarUpa kahA hai| jJAnI, jJAna se pRthak nahIM hai; kyoMki donoM eka astitva se racita hone se donoM ko ekadravyapanA hai, donoM ke abhinna pradeza hone se donoM ko eka kSetrapanA hai, donoM eka samaya meM race jAne se donoM ko eka kAlapanA hai, donoM kA eka svabhAva hone se donoM ko eka bhAvapanA hai, kintu aisA kahA jAne para bhI eka AtmA meM abhinibodhika Adi aneka jJAna virodha nahIM pAte; kyoMki dravya vizvarUpa hai| dravya vAstava meM sahavartI aura kramavartI aise ananta guNoM tathA paryAyoM kA AdhAra hone ke kAraNa ananta rUpavAlA hone se, eka hone para bhI vizvarUpa kahA jAtA hai| jIva anAdi ananta, sAdi sAnta aura sAdi ananta haiM jIva vAstava meM sahaja caitanya lakSaNa pAriNAmika bhAva se anAdi, ananta haiN| ve hI audayika, kSAyopazamika aura aupazamika bhAvoM se sAdi sAnta haiN| ve hI kSAyika bhAva se sAdi-ananta haiN| kSAyika bhAva Adi hone se vaha sAnta hogA'- aisI AzaMkA karanA yogya nahIM hai| (kAraNa isa prakAra hai-) vaha vAstava meM upAdhi kI nivRtti hone para pravartatA huA, siddhabhAva kI bhA~ti jIva kA sadbhAva hI hai (arthAt karmopAdhi ke kSayarUpa se pravartatA hai, isalie kSAyikabhAva jIva kA sadbhAva hI hai); aura sadbhAva se to jIva ananta hI svIkAra kiye jAte haiN| (isalie kSAyika bhAva se jIva ananta arthAt vinAzarahita hI haiN|) punazca, 'anAdi-ananta sahaja caitanya lakSaNa eka bhAvavAle unheM sAdi sAMta aura sAdi-anaMta bhAvAntara ghaTita nahIM hote arthAt jIvoM ko eka pAriNAmika bhAva ke atirikta anya bhAva ghaTita nahIM hote)' aisA kahanA yogya nahIM hai; (kyoMki) ve vAstava meM anAdi karma se malina vartate hue kIcar3a se saMpRkta jala kI bhA~ti tadAkAra rUpa pariNita hone ke kAraNa, pA~ca pradhAna guNoM se pradhAnatA vAle hI anubhava meM Ate hai43||

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anekAntavAda : eka dArzanika vizleSaNa 407 jIva kartA hai, nahIM bhI hai kisI eka naya se AtmA (puNya-pApAdi pariNAmoM kA) kartA hai aura kisI eka naya se (nizcaya naya se) AtmA ina pariNAmoM kA kartA nahIM hai, isa prakAra jo jAnatA hai, vaha jJAnI hotA hai| jJAnI jIva apane aneka prakAra ke hone vAle pariNAmoM kA jAnatA huA bhI nizcaya se paradravya kI avasthArUpa na pariNamana karatA hai, na usako grahaNa karatA hai, na usa rUpa utpanna hI hotA hai|5 (isalie nizcaya se usake sAtha kartA karmabhAva nahIM hai)| vyavahAra naya kI apekSA se AtmA aneka prakAra ke pudgala karmoM kA hai aura unhIM aneka prakAra ke karmoM ko bhogatA bhI hai|6|| jaise dekhane meM AtA hai ki ghar3e kA upAdAna kAraNa miTTI kA piNDa hai, usI kA ghar3A banatA hai, tathApi ghar3e ko banAne vAlA kumhAra hai aura jala dhAraNa karanA, usakA mUlya lenA Adi phala kA bhoktA bhI vahI kumhAra hai, yaha anAdikAla se logoM kA vyavahAra calA AyA hai| vaise hI upAdAna rUpa se karmoM kA paidA karane vAlA bhI kArmaNavargaNA yogya padgala dravya haiM, jo aneka prakAra ke mUla uttara prakRti bheda lie hue nAnA prakAra jJAnAvaraNAdi pudgalakarma haiM, usakA karane vAlA vyavahAranaya se AtmA hai, aisA samajhA jAtA hai / jIva ke adhyavasAnAdi bhAva nizcayanaya se nahIM hai, vyavahAranaya se hai AtmA ko nahIM jAnane vAle mUr3ha puruSa paradravya ko hI AtmA mAnate haiM, unameM se kitane hI adhyavasAna (rAgAdi) ko, kucha karma ko hI jIva kahate haiM tathA kucha adhyavasAnoM meM bhI tIvratA, mandatA ko lie hue jo anubhAga hotA hai, use jIva mAnate haiN| anya koI nokarma ko hI jIva mAnate haiN| koI karma ke udaya ko jIva mAnate haiN| koI karma ke phala ko jo tIvra, manda rUpa gaNoM se bheda ko prApta hotA hai, vaha jIva hai aisA iSTa karate haiN| koI jIva aura karma donoM mile hue ko jIva mAnate haiN| anya koI loga karmoM ke paraspara saMyoga se paidA huA jIva ko mAnate haiN| isa prakAra aura bhI AtmA ke viSaya meM ajJAnI loga bhinna-bhinna kalpanAyeM karate haiM, ve vastusthiti ko jAnane vAle nahIM hai| uparyukta sabhI avasthAyeM paudgalika dravya karma ke sambandha se hone vAlI haiM, isalie ve saba jIva nahIM kahI jA sktii| ye rAgAdi adhyavasAnamayI bhAva jIva haiM, aisA jinendra bhagavAn ne jo upadeza diyA hai, vaha vyavahAra naya kA mata hai / AtmA anekAntamaya hai, phira bhI usakA jJAnamAtra se kathana kyoM? lakSaNa kI prasiddhi ke dvArA lakSya kI prasiddhi karane ke lie AtmA kA jJAnamAtrarUpa se vyapadeza kiyA jAtA hai| AtmA kA jJAna lakSaNa hai; kyoMki jJAna AtmA

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408 Multi-dimensional Application of Anekantavada kA asAdhAraNa guNa hai| isalie jJAna kI prasiddhi ke dvArA usake lakSya-AtmA kI prasiddhi hotI hai| - anekAnta kI mahattA : katipaya dRSTAnta vastu eka, rUpa aneka (1) eka sundara strI kA zava kisI vana meM par3A huA thaa| use dekhakara eka kAmI vyakti ke mana meM usake prati rAga utpanna huaa| usI zava ko jaba eka sAdhu ne dekhA to saMsAra aura zarIra ke svarUpa kA vicAra kara usakI vairAgya bhAvanA bddh'ii| usa strI ke pati ne jaba usa zava ko dekhA to usake mana meM usake prati aura adhika moha utpanna huaa| eka kuttA jaba udhara se gujarA to usa zava ko usane apanA bhakSya smjhaa| eka cora ne jaba use dekhA to usakI dRSTi usake pahane hue AbhUSaNoM para gii| usane socA, kyA hI acchA hotA, yadi ye AbhUSaNa mujhe prApta ho jaate| cikitsA kI zikSA grahaNa karane vAle eka chAtra ne use dekhA to usake mana meM yaha kalpanA huI ki yaha zava mujhe prApta ho jAtA to mai isake aGgoM ko cIr3a-phAr3a kara isakI zArIrika racanA kA adhyayana krtaa| eka pulisa vAlA udhara se gujarA to usake mana meM yaha icchA huI ki isa strI kI mauta kina paristhitiyoM meM huI, isakI jA~ca karanI caahie| kahIM isakI kisI ne hatyA to nahIM kara dii| eka vastra ko bunane vAle ne jaba usa strI ko dekhA to. socA, isane kitanI sundara sAr3I pahana rakhI hai| isakA banAne vAlA kitanA dakSa rahA hogA, jisane itanI sundara aura mahIna sAr3I kA nirmANa kiyaa| isa prakAra eka hI strI ke zava ke viSaya meM bhinna-bhinna pahaluoM kI apekSA vicAra karane para vibhinnatA rhii| (2) eka dina kumAra varddhamAna rAjamahala kI cauthI maMjila para ekAnta meM vicAra magna baiThe the| unake bAla-sAthI unase milane ko Ae aura varddhamAna kahAM hai pUchane para mA~ ne sahaja hI kaha diyA, 'uupr'| saba bAlaka Upara ko daur3e aura hA~phate hue sAtavIM maMjila para pahu~ce, para vahA~ varddhamAna ko na paayaa| jaba unhoMne svAdhyAya meM saMlagna rAjA siddhArtha se varddhamAna ke sambandha meM pUchA to unhoMne binA gardana uThAe hI kaha diyA 'niice'| ___mA~ aura pitA ke paraspara viruddha kathanoM ko sunakara bAlaka asamaMjasa meM par3a ge| antata: unhoMne eka-eka maMjila khojanA Arambha kiyA aura cauthI maMjila para varddhamAna ko vicAramagna baiThe paayaa| saba sAthiyoM ne ulAhane ke svara meM kahA, 'tuma yahA~ chipe dArzanikoM kI sI mudrA meM baiThe ho aura hamane sAtoM maMjileM chAna ddaaliiN| 'mA~ se kyoM nahIM pUchA? varddhamAna ne sahaja prazna kiyaa| sAthI bole, "pUchane se hI to saba kucha gar3abar3a huaa| mA~ kahatI haiM - 'Upara' aura pitAjI 'niice'| kahA~ khojeM? kauna satya hai? varddhamAna ne kahA, "donoM satya haiN| maiM cauthI maMjila para hone se mA~ kI apekSA 'Upara'

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anekAntavAda : eka dArzanika vizleSaNa 409 aura pitAjI kI apekSA 'nIce' hU~; kyoMki mA~ pahalI maMjila aura pitAjI sAtavIM maMjila para haiN| itanA bhI nahIM samajhate? Upara-nIce kI sthiti sApekSa hai| binA apekSA Upara-nIce kA prazna hI nahIM utthtaa| vastu kI sthiti para se nirapekSa hone para bhI usakA kathana sApekSa hotA hai| anekAnta : samatA kA srota jisake jIvana meM anekAnta dRSTi hotI hai, usake jIvana meM samatA kA bhAva A jAtA hai| mahAkavi kAlidAsa ne kahA hai kasyaikAntaM sukhamupanataM duHkhamekAntato vA / nIcairgacchatyuparica dazA cakranemikrameNa / / arthAt (saMsArAvasthA meM) ekAnta rUpa se kise sukha kI prApti huI athavA aikAntika rUpa se kise duHkha kI prApti huI hai? sukha aura duHkha kI avasthA cakra ke Are ke samAna nIce-Upara hotI rahatI hai| tAtparya yaha ki sukha aura duHkha donoM sApekSa haiN| jo inakI sApekSatA ko samajha letA hai, vaha sukha kI sthiti Ane para usameM atyadhika magana nahIM hotA hai aura duHkha kI sthiti meM atyadhika ghabar3AtA nahIM hai| usake jIvana meM samatA A jAtI hai| jaina paramparA kA sAmya dRSTi para itanA adhika bhAra hai ki usane sAmya dRSTi ko hI brAhmaNa paramparA meM labdhapratiSTha brahma kahakara sAmyadRSTi poSaka sAre AcAra-vicAra ko 'brahmacarya' 'bambhacerAI' kahA hai, jaisA ki bauddha paramparA ne maitrI Adi bhAvanAoM ko brahmavihAra kahA hai| itanA hI nahIM para dhammapada aura zAntiparva kI taraha jainagrantha meM bhI 'samatva dhAraNa karane vAle zramaNa ko hI brAhmaNa kahakara zramaNa aura brAhmaNa ke bIca kA antara miTAne kA prayatna kiyA hai51| vicAra meM sAmyadRSTi kI bhAvanA para jo bhAra diyA gayA hai, usI meM se anekAntadRSTi yA vibhajyavAda kA janma huA hai| kevala apanI dRSTi yA vicArasaraNI ko hI pUrva antima satya mAnakara usa para Agraha rakhanA sAmyadRSTi ke lie ghAtaka hai| isalie kahA gayA hai ki dUsaroM kI dRSTi kA bhI utanA hI Adara karanA, jitanA apanI dRSTi kA, yahI sAmyadRSTi anekAntavAda kI bhUmikA hai| isa bhUmikA meM se hI bhASA pradhAna syAdvAda aura vicArapradhAna nayavAda kA kramaza: vikAsa huA hai| anekAntavAdI : satya kA prayoktA anekAntavAdI satya kA prayoktA hotA hai| Adhunika yuga meM isake sabase bar3e dRSTAnta mahAtmA gA~dhI haiN| unhoMne apanI AtmakathA ko satya ke prayoga kahA hai| unakA kahanA thA - "apane prayogoM ke sambandha meM maiM kisI taraha kI sampUrNatA kA dAvA nahIM

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410 Multi-dimensional Application of Anekantavada krtaa| jaise vijJAna-zAstrI apane prayoga atyanta niyama, vicAra-sahita aura sUkSmatA pUrvaka karatA hai, phira bhI usase utpanna hue pariNAmoM ko vaha antima nahIM kahatA, athavA yaha nahIM kahatA ki yahI sacce pariNAma haiM, isa sambandha meM yaha saMzaya nahIM taTastha rahatA hai, vaise hI apane prayogoM ke viSaya meM merA bhI mAnanA hai| maiMne khUba AtmanirIkSaNa kiyA hai, pratyeka bhAva ko jA~cA hai, usakA vizleSaNa kiyA hai, para usase paidA hue pariNAma sabake lie antima hI haiM, athavA yahI sahI hai, aisA dAvA maiM kabhI karanA nahIM caahtaa| hA~, eka dAvA jarUra karatA hU~ ki merI najaroM meM ye sahI haiM aura isa samaya to AkhirI se lagate haiN| yadi aisA na lage to mujhe inakI buniyAda para koI imArata khar3I nahIM karanI caahie| maiM to hara pada para jina vastuoM ko dekhatA hU~, unake tyAjya aura grAhya do hisse kara letA hU~ aura grAhya ke anusAra apanA AcaraNa banAtA hU~ aura isa prakAra banAyA huA AcaraNa mujhe arthAt merI buddhi ko aura AtmA ko jaba taka santoSa de, taba taka mujhe usake zubha pariNAmoM ke viSaya meM aTUTa vizvAsa rakhanA hI caahie52| jaba gA~dhI jI "bhArata chor3o' Andolana kI yojanA banA rahe the, taba suprasiddha amarIkI patrakAra zrI luI phizara ne unase pUchA ki "Apake isa kArya se yuddha meM bAdhA par3egI aura amerikI janatA ko ApakA yaha Andolana pasanda nahIM aaegaa| Azcarya nahIM ki loga Apako mitrarASTroM kA zatru samajhane lgeN| gAMdhI jI yaha sunate hI ghabarA utthe| unhoMne kahA - "phizara, tuma apane rASTrapati se kaho ki ve mujhe Andolana cher3ane se roka deN| maiM to mukhyata: samajhautAvAdI manuSya hU~; kyoMki mujhe kabhI bhI yaha nahIM lagatA ki maiM ThIka rAha para huuN|" cU~ki anekAntavAda se paraspara virodhI bAtoM ke bIca sAmaMjasya AtA hai tathA virodhiyoM ke prati bhI Adara kI baddhi hotI hai, isalie gAMdhI jI ko yaha bAta atyanta priya thii| unhoMne likhA hai, "merA anubhava hai ki apanI dRSTi se maiM sadA satya hI hotA hU~, kintu mere ImAnadAra Alocaka taba bhI mujhameM galatI dekhate haiN| pahale maiM apane ko hI sahI aura unheM ajJAnI mAna letA thA, kintu aba maiM mAnatA hU~ ki apanI-apanI jagaha hama donoM ThIka haiN| kaI andhoM ne hAthI ko alaga-alaga TaTola kara usakA jo varNana kiyA thA, vaha dRSTAnta anekAntavAda kA sabase acchA udAharaNa hai| isI siddhAnta ne mujhe yaha batalAyA hai ki musalamAna kI jA~ca muslima dRSTikoNa se tathA IsAI kI parIkSA IsAI dRSTikoNa se kI jAnI caahie| pahale maiM mAnatA thA ki mere virodhI ajJAna meM haiN| Aja maiM virodhiyoM kI dRSTi se bhI dekha sakatA huuN| merA anekAntavAda satya aura ahiMsA ina yugala siddhAntoM kA hI pariNAma hai|" satya ke kisI eka pakSa para ar3a jAnA tathA vAdavivAda meM A~khe lAla karake

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anekAntavAda : eka dArzanika vizleSaNa 411 bolane laganA, ye lakSaNa choTe logoM ke hI hote haiM, jo kadAcit satya kI rAha para abhI Ae hI nahIM haiN| satya ke mArga para AyA huA manuSya haThI nahIM hotA, balki syAdvAdI hotA hai| jaba taka vizva ke vicAraka aura zAsaka syAdvAdI bhASA kA prayoga nahIM sIkhate, taba taka na to saMsAra ke dharmoM meM ekatA hogA, na vizva ke vicAra aura matavAdI hI eka ho paayeNge53| anekAntavAda : sarvadharmasamabhAva anekAntavAdI dUsare dharmoM ke prati ghRNA kA bhAva nahIM rakhatA hai| vaha saba dharmoM meM bhinna-bhinna apekSAoM se AMzika satya dekhatA hai| maiksamUlara ne kahA hai - "merA mata hai ki saMsAra ke mahAna dharmoM meM se pratyeka meM eka daivIya tattva vidyamAna hai| maiM samajhatA ha~ ki unako zaitAna kI kArastAnI batAnA, jabaki ve saba Izvara ke banAe hue haiM, Izvara kI nindA karanA hai, aura merA mata hai ki aisI koI jagaha nahIM hai, jahA~ paramAtmA meM vizvAsa usa daivIya sphUraNa ke binA ho gayA ho, jo manuSya meM kArya kara rahI daivIya AtmA kA prabhAva hai| yadi maiM isase bhinna vizvAsa karUM, yadi maiM apanI gambhIratama sahajavRtti ke viruddha apane Apako yaha mAnane ke lie vivaza karUM ki kevala IsAiyoM kI prArthanAyeM hI aisI haiM, jinheM ki paramAtmA samajha sakatA hai, to maiM apane Apako IsAI nahIM kaha sktaa| saba dharma kevala hakalAne (asphuTa bhASaNa) jaise haiM, hamArA apanA dharma bhI utanA hI aisA hai, jitanA ki brAhmaNoM kA dhrm| una sabakA artha samajhanA hogA; aura mujhe isameM sandeha nahIM hai ki unameM cAhe jo bhI truTiyA~ kyoM na hoM, unakA artha samajhA hI jaaygaa54| jaina dArzanikoM ne dArzanika ekAntavAdoM kA samanvaya karane kA prayatna kiyA, tAki sabakI kathaMcit satyatA kA bhI bhAna ho ske| isa dRSTikoNa se unhoMne bhAvaikAnta, abhAvaikAnta, dvaitaikAnta, advaitaikAnta, nityaikAnta, anityaikAnta, bhedaikAnta, abhedaikAnta, hetuvAda, ahetuvAda, apekSAvAda, anapekSAvAda, daivavAda, puruSArthavAda, kAlavAda, svabhAvavAda, AtmavAda, puruSArthavAda Adi vibhinna vAdoM kA syAdvAda paddhati se samanvaya kiyA hai| jaina darzana ke sabhI grantha isI syAdvAda zailI se gamphita haiN| anekAntavAda aura prema prema kA artha hai vyakti dvArA apanepana kA aura apane prabhAvoM kA prityaag| prema dUsare manuSya kI A~khoM se dekhanA, dUsare manuSya ke hRdaya se anubhava karanA aura dUsare manuSya ke mana ke anusAra samajhanA hai| manuSya ko sadA premapUrvaka rahanA cAhie aura jinhoMne hameM kaSTa diyA hai, una para bhI nirdaya hokara atyAcAra nahIM karanA caahie| jaba hama prema karate haiM, taba hameM ghRNA kA adhikAra nahIM hotA, bhale hI premapAtra kitanA

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412 Multi-dimensional Application of Anekantavada hI patita kyoM na ho gayA ho| eka bAra bhagavAna mahAvIra ne sunA ki eka yakSa bar3A krUra aura duSTa svabhAva kA hai, manuSyamAtra ke prati usake mana meM bhayaGkara ghRNA hai| usane hajAroM manuSyoM ko mAramArakara haDDiyoM ke Dhera lagA die haiN| vaha sadaiva hAtha meM eka bhayaGkara zUla rakhatA hai, dekhate hI manuSya ko usa zUla para piro letA hai| zramaNa mahAvIra eka rAta usI zUlapANi yakSa ke mandira meM jAkara dhyAnastha ho ge| krUra yakSa ne apane mandira meM bhikSa ko khar3A dekhA to usane bhayaGkara aTTahAsa karake mandira kI divAroM ko ka~pA diyA; kintu mahAzramaNa kI dhyAna sAdhanA prakampita nahIM huii| aba to usane kruddha hokara bhISaNa upadrava karane zurU kie| yakSa ke anekAneka bhISaNa upadravoM se bhI jaba mahAzramaNa kI dhyAnamudrA vicalita na huI to vaha krUra yakSa svayaM bhayabhIta ho uThA- "kahIM yaha tapasvI sAdhaka kruddha hokara mujhe samApta na kara DAle!" krUratA hArakara jaba bhaya meM pariNata huI to mahAzramaNa ne prema se Azvasta kiyA! yakSa ko abhayadAna dete hue kahA- "zUlapANi! tumane apane ko nahIM pahacAnA! tumhAre mana kI ghRNA aura krUratA eka nimna prakAra kI kAyaratA kI hI pariNati hai| dekho na, tumhArA pauruSa hArakara bhaya meM badala jAtA hai, karatA glAni meM badala jAtI hai| abhaya aura zAnti cAhate ho, to prema karo! manuSya ke prati ghRNA nahIM, sneha ke phUla barasAo ! jaina purANoM ke anusAra vaha zUlapANi yakSa mahAvIra kA paramabhakta bana gyaa| Asa-pAsa ke ujar3ate hue gA~va phira basane laga ge| sarvatra nirbhayatA aura divya zAnti chA gii| yaha thA prema kA camatkAra, jisane ghRNA aura krUratA ko sadbhAvanA meM badala diyaa| anekAntavAda : dUsare kI sammatiyoM kA sammAna __phreMkalina ne eka bAra kahA thA- "maiMne yaha niyama banA liyA ki dUsaroM ke vicAroM kA pratyakSa prativAda aura apane vicAroM kA nizcita samarthana nahIM kruuNgaa| maiMne pratyeka aise zabda aura vAkya kA upayoga chor3a diyA, jisase dhruva sammati TapakatI ho, jaisA ki 'nizcaya se, 'nissandeha', ityAdi aura unake sthAna meM, maiM samajhatA hU~, yA 'merI dhAraNA hai ki amuka bAta aisI hai, yA mujhe aisA pratIta hotA hai| jaba koI dUsarA manuSya koI aisI bAta kahatA, jise maiM samajhatA ki galata hai, to maiM apane ko isakA ekadama khaNDana karane aura usake kathana meM tatkAla koI behUdagI dikhAlane se rokatA; aura uttara dete samaya maiM Arambha meM hI kaha detA ki vizeSa avasthAoM yA sthitiyoM meM usakA mata ThIka hogA, parantu vartamAna dazA meM mujhe kucha antara pratIta hotA yA jAna par3atA hai, ityaadi| apane DhaMga meM isa parivartana kA lAbha mujhe zIghra hI dikhAI par3A, jina vArtAlApoM meM maiM bhAga letA ve adhika AnandadAyaka hone lge| jise namra bhAva se maiM apanI bAta kahatA, use loga bahuta utsukatA se sunate aura prativAda kama hotA,

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anekAntavAda : eka dArzanika vizleSaNa 413 apane ko galatI para pAne kI avasthA meM mujhe pahale kI apekSA kama lajjita honA par3atA, aura jaba merI bAta ThIka hotI to dUsaroM ko apanI galatiyA~ chor3akara mere sAtha mila jAne ke lie preraNA karanA mere lie sarala hotaa| ata: anekAntavAda dUsare kI sammatiyoM kA sammAna karanA sikhAtA hai| zikSA manovijJAna meM anekAntavAda kA prayoga koI samaya thA, jaba chAtroM ko prAya: eka jaisI hI zikSA dI jAtI thii| Aja manuSya ke socane samajhane kA DhaMga badala gayA hai| eka hI vAtAvaraNa aura guru ke vidyamAna rahate hue Avazyaka nahIM kI pratyeka chAtra kI ruci eka jaisI hI ho| zikSA manovijJAna meM pratyeka chAtra kI ruci ko dhyAna meM rakhate hue use kauna sI zikSA dI jAya aura kaise dI jAya, isa viSaya para UhApoha kiyA jAtA hai, arthAt anekAntika dRSTi se dUsare ke dRSTikoNa samajhane aura apanA dRSTikoNa samajhAne kA dhyAna rakhA jAtA hai| saMskRti ko samajhane ke lie zikSakoM dvArA chAtroM ko samajhane kI AvazyakatA hai| unheM chAtroM ke pathapradarzakoM ke rUpa meM apane ko samajhane kI AvazyakatA hai| etadartha zikSakoM ko apane zikSaNa meM una manovaijJAnika siddhAntoM kA prayoga karane ke lie taiyAra rahanA cAhie jo saphala zikSaNa aura prabhAvazAlI adhigama ke lie anivArya hai| zikSA manovijJAna meM anekAntika dRSTi ke prayoga se adhyApaka apane svabhAva, buddhi, stara, vyavahAra, yogyatA Adi kA jJAna prApta karatA hai| yaha jJAna use apane zikSaNa kArya meM saphala banAne meM yoga detA hai| isase vaha bAlakoM kI zArIrika, mAnasika, sAmAjika Adi vizeSatAoM se paricita ho jAtA hai| vaha ina vizeSatAoM ko dhyAna meM rakhakara vibhinna avasthAoM ke bAlakoM ke lie pAThya viSayoM aura kriyAoM kA cunAva karane meM saphalatA prApta karatA hai| isase bAlakoM kA caritra nirmANa hotA hai| adhyApaka anekAntika dRSTi ke prayoga se pratyeka chAtra kI AvazyakatAoM ke bAre meM bahuta kucha sIkha sakatA hai| manovijJAna ke khojoM ne yaha siddha kara diyA hai ki bAlakoM kI ruciyoM,yogyatAoM tathA kSamatAoM Adi meM antara hotA hai| ata: aisA kaThina rukha apanAne se kAma nahIM cltaa| zikSA kA eka mukhya uddezya bAlakoM ke caritra kA nirmANa karanA, unake vyaktitva kA vikAsa karanA hai| jo zikSaka apane chAtroM kI ruci ke anusAra zikSA dete haiM unake sAmane anuzAsana kI kaThinAiyA~ bahuta kama AtI haiN| manovaijJAnika zikSA paddhati kI mukhya vizeSatAe~ haiM- vizvasanIyatA, yathArthatA, vizuddhatA, vastuniSThatA aura nisspksstaa| isase adhyayana kI aneka vidhiyoM kA vikAsa huA hai jo isa prakAra haiM(a) AtmaniSTha vidhiyA~

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414 Multi-dimensional Application of Anekantavada 1. AtmanirIkSaNa vidhi 2. gAthA varNanavidhi vastuniSTha vidhiyA~ 1. prayogAtmaka vidhi 2. nirIkSaNa vidhi 3. jIvana-itihAsa vidhi 4. upacArAtmaka vidhi vikAsAtmaka vidhi manovizleSaNa vidhi 7. tulanAtmaka vidhi 8. sAMkhyikI vidhi 9. parIkSaNa vidhi . 10. sAkSAtkAra vidhi 11. praznAvalI vidhi 12. vibhedAtmaka vidhi 13. manobhautikI vidhi ___ isa prakAra kI aura bhI vidhiyoM kA aviSkAra Age ho sakatA hai| manovijJAna ke siddhAntoM ke pratipAdana meM hameM anekAnta ke darzana hote haiN| udAharaNArtha- vaMzAnukrama ke siddhAnta ke viSaya meM logoM kI alaga-alaga rAya hai| sorenasana ne likhA hai ki buddhimAna mAtA-pitA ke bacce buddhimAna, sAdhAraNa mAtA-pitA ke bacce sAdhAraNa aura mandabuddhi mAtA-pitA ke bacce mandabuddhi hote haiN| isI prakAra zArIrika racanA kI dRSTi se bhI bacce mAtA-pitA ke samAna hote haiN| vibhinnatA ke niyama ke pratipAdakoM kA kahanA hai ki bAlaka mAtA-pitA ke bilkula samAna na hokara unase kucha bhinna hote haiN| pratyAgamana kA niyama yaha kahatA hai ki bahuta pratibhAzAlI mAtA-pitA ke baccoM meM kama pratibhA hone kI pravRtti tathA bahata nimnakoTi ke mAtA-pitA ke baccoM meM kama nimnakoTi hotI hai| isa niyama ke anusAra bAlaka apane mAtA-pitA ke viziSTa guNoM kA tyAga karake sAmAnya guNoM ko grahaNa karate haiN| yahI kAraNa hai ki mahAn vyaktiyoM ke putra sAdhAraNatayA unake samAna mahAn nahIM hote haiN| udAharaNArtha bAbara, akabara, aura mahAtmA gAMdhI ke putra unase bahuta adhika nimna koTi ke the| ekAntavAdI uparyukta tInoM pakSoM meM se kisI eka ko svIkAra karatA hai| anekAntI bhinna-bhinna apekSAoM se tInoM ko hI satya svIkAra karatA hai| vAtAvaraNa kA prabhAva mAnane vAloM kA kahanA hai ki bAlaka ke Upara mAtra

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anekAntavAda : eka dArzanika vizleSaNa 415 vaMzAnukrama kA hI prabhAva nahIM hotA, apitu vAtAvaraNa kA bhI prabhAva par3atA hai| jaise jo jApAnI aura yahUdI amerikA meM aneka pIr3hiyoM se raha rahe haiM, unakI lambAI bhaugolika vAtAvaraNa ke kAraNa bar3ha gayI hai| ucita sAmAjika aura sAMskRtika vAtAvaraNa na milane para mAnasika vikAsa kI gati anya baccoM kI apekSA dhImI pAyI gyii| jina baccoM ko paryApta suvidhAyeM prApta nahIM ho pAtI haiM, ve bauddhikatA meM pichar3a jAte haiN| udAharaNArtha- nIgro prajAti kI buddhi kA stara isalie nimna hai; kyoMki unako amerikA kI zveta prajAti ke samAna zaikSika, sAMskRtika aura sAmAjika vAtAvaraNa upalabdha nahIM hai| jina bAlakoM ko nimna vAtAvaraNa se haTAkara uttama vAtAvaraNa meM rakhA jAtA hai, una sabakI, buddhi labdhi meM vRddhi ho jAtI hai| samAja kalyANa kendroM meM anAtha aura parAvalambI bacce Ate haiN| ve sAdhAraNa: nimna parivAroM ke hote haiM, para kendroM meM unakA acchI taraha se pAlana kiyA jAtA hai, ata: ve apane mAtA-pitA se acche siddha hote haiN| nyUmaina, phrImaina aura holajiMgara ne 20 jor3e jar3avA~ baccoM ko alaga-alaga vAtAvaraNa meM rakhakara unakA adhyayana kiyA / unhoMne eka jor3e ke eka bacce ko gA~va ke phArma para aura dUsare ko nagara meM rkhaa| bar3e hone para donoM baccoM meM paryApta antara A gyaa| phArma kA baccA aziSTa, cintAgrasta aura kama buddhimAna thaa| usake viparIta nagara kA baccA ziSTa, cintAmukta aura adhika buddhimAna thaa| vaMzAnukrama ko hI mahattva dene vAlA vAtAvaraNa ko nakArane kI ceSTA karatA hai aura vAtAvaraNa ko hI mahattva dene vAlA ekAntI vaMzAnukrama ko nakArane kI ceSTA karatA hai| anekAntI kI dRSTi meM vAtAvaraNa mahattvapUrNa hai yA vaMzAnukrama, yaha prazna hI betukA hai| yaha prazna pUchanA yaha pUchane ke samAna hai ki moTarakAra ke lie iMjana adhika mahattvapUrNa hai yA pettrol| jisa prakAra moTarakAra ke lie iMjana aura peTrola kA samAna mahattva hai, usI prakAra bAlaka ke vikAsa meM vaMzAnukrama aura vAtAvaraNa kA samAna mahattva hai; kyoMki bAlaka ko jo mUla pravRttiyA~ vaMzAnukrama se prApta hotI haiM, unakA vikAsa vAtAvaraNa meM hotA hai| mUla pravRttiyAM eka hI prakAra se sahAyaka na hokara aneka prakAra se sahAyaka hotI haiN| jaise - 1. preraNA dene meM sahAyatA 2. ruci va samajha jAnane meM sahAyatA 3. jJAna prApti meM sahAyatA 4. racanAtmaka kAryoM meM sahAyatA 5. vyavahAra parivartana meM sahAyatA 6. caritra nirmANa meM sahAyatA

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416 Multi-dimensional Application of Anekantavada 7. anuzAsana meM sahAyatA 8. pAThyanirmANa meM sahAyatA mekDUgala ne 14 mUlapravRtiyAM mAnI haiN| marasela kA mata hai ki mUla pravRttiyoM kI saMkhyA aparimita aura anizcita hai / barnADa ne 140 vibhinna mUlapravRttiyoM kA patA lagAyA hai| ina mUla pravRttiyoM kA vizleSaNa jainadharma ke karmasiddhAnta se kiyA jA sakatA hai| karma vyakti ke saMvegoM ko bhI prabhAvita karate haiN| ataH saMvegoM kA bhI adhyayana Avazyaka hai| zikSaka bAlakoM ke saMvegoM ko pariSkRta kara unako samAja ke anukUla vyavahAra karane kI kSamatA pradAna kara sakatA hai| isake phalasvarUpa unameM kalA, sAhitya aura anya sundara vastuoM ke prati prema athavA vairAgya utpanna ho sakatA hai| vyakti ke jIvana meM sujhAvoM kA bhI mahattva hotA hai / udAharaNArtha- bhAva cAlaka sujhAva hamAre acetana mastiSka meM janma letA hai aura hameM prabhAvita karatA hai / udAharaNArthanRtya dekhate samaya hamAre paira apane Apa thirakane lagate haiN| pratiSThA sujhAva kA AdhAra vyakti kI pratiSThA hotI hai| udAharaNArtha- javAharalAla neharU ke sujhAvoM kA deza ke kone-kone meM svAgata kiyA jAtA thaa| vyakti svayaM ko bhI sujhAva detA hai| jaise yadi rogI apane ko yaha sujhAva detA rahatA hai ki vaha acchA ho rahA hai to vaha zIghra acchA ho jAtA hai| har3atAla ke samaya chAtra sAmUhika sujhAva ke kAraNa anuzAsanahInatA ke kArya karane lagate haiN| isa prakAra sujhAva nAnA prakAra se sahAyatA karatA hai, jaise - 1. naye vicAra pradAna karane meM sahAyatA 2. sAhitya zikSaNa meM sahAyatA 5. 3. vibhinna viSayoM ke zikSaNa meM sahAyatA 4. vAtAvaraNa nirmANa meM sahAyatA ruciyoM ke vikAsa meM sahAyatA 6. mAnasika vikAsa meM sahAyatA 7. caritra nirmANa meM sahAyatA 8. vyakti nirmANa meM sahAyatA 9. anuzAsana meM sahAyatA 10. guru ziSya sambandha meM sahAyatA sAmAjika sujhAva kI eka jAti anukaraNa hai| jaise - eka bacce ko par3hate hue dekhakara dUsare kA par3hanA, bar3e ko sigareTa pIte hue dekhakara choTe bacce kA sigareTa piinaa| anukaraNa kA zikSA meM mahattva isa prakAra hai 1. kuzalatA kI prApti 2. naitikatA kI zikSA

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anekAntavAda : eka dArzanika vizleSaNa 417 3. acche AdarzoM kI zikSA 4. sAmAjika vyavahAra kI zikSA 5. mAnasika vikAsa kA sAdhana 6. spardhA utpanna karane kA sAdhana 7. Atma abhivyakti kA sAdhana 8. vyakti nirmANa kA sAdhana zikSA meM sahAnubhUti kA bhI mahattva hai| zikSaka bAlakoM ke prati sahAnubhUtipUrNa vyavahAra karake unake vicAroM aura bhAvanAoM ko jAna sakatA hai| raoNsa kA parAmarza hai ki jo vyakti sahAnubhUti ke guNa se vaMcita hai, use zikSaka nahIM bananA caahie| bAlaka ke pratyeka aGga ko prabhAvita karane meM khela kI bhI upayogitA hai| isakA zArIrika, mAnasika, sAmAjika, saMvegAtmaka, vaiyaktika, naitika, zaikSika evaM cikitsakIya mahattva hai| isa prakAra khela bAlaka ke vyaktitva ke sabhI aMgoM ko prabhAvita karatA hai| ata: bAlaka ke vikAsa meM vaMzAnukrama, vAtAvaraNa, mUla pravRttiyA~, sujhAva, anukaraNa, sahAnubhUti aura khela Adi aneka ghaTaka kArya karate haiM, yaha bAta zikSA ke prati anaikAntika dRSTi apanAkara hI sIkhI jA sakatI hai| aparAdha manovijJAna ke kSetra meM anekAntavAda kA prayoga prAcIna kAla meM aparAdha ke lie vyakti ko uttaradAyI mAnA jAtA thaa| Adhunika yuga meM anaikAntika cintana ke phalasvarUpa aparAdha ke viSaya meM manovaijJAnika paddhati se vicAra karanA Arambha huA hai| gaibrila TArDe ke anusAra aparAdha sAmAjika anukaraNa kA pariNAma hai| reklesa kA kathana hai ki aparAdha vyakti va samAja kI anta:kriyA kA pratiphala hai| TaiphTa ke anusAra aparAdha sAMskRtika vighaTana kA pariNAma hai| mArksa ke anusAra varga saMgharSa kI dazAyeM aparAdha ko janma detI haiN| bonjara kA kathana hai ki aparAdha sAmAjika paristhitiyoM kI dena hai| mAvarara ke mata se Arthika dazAyeM aparAdha ke lie mukhya bhUmikA taiyAra karatI haiN| turAtI ke anusAra Arthika asamAnatA va anyAya ke kAraNa aparAdha hote haiN| lemarTa kA kathana hai ki aparAdha kA mukhya kAraNa paristhiti kA dabAva hai| gairoM pheloM kA kathana hai ki dayA, ImAnadArI kI bhAvanA kA doSapUrNa honA hI vyakti ko aparAdhI banAtA hai| goDArDa aparAdha ko mAnasika durbalatA kA pariNAma svIkAra karatA hai| eDalara kA kathana hai ki aparAdhI mana se hotA hai| phrAyaDa ke anusAra aparAdha damana kI abhivyaktiyA~ haiN| gumaicara manocikitsakIya anusaMdhAna ke AdhAra para aparAdhI vyakti ko pA~ca vargoM (1) sAmAjika aparAdhI (2) durghaTanAvaza yA avasaravAdI aparAdhI (3) sAvayavI yA racanAtmaka rUpa se pUrvanirmita aparAdhI (4) manovikRta yA sAmAjavikRta aparAdhI

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418 Multi-dimensional Application of Anekantavada tthaa| (5) manovikSipta aparAdhI meM vibhAjita karatA hai| pramukha amerikI samAja vaijJAnikoM kA mAnanA hai ki aparAdha ke lie vyaktitva kI kucha vizeSatAeM yA guNa hI prAthamika rUpa se uttaradAyI haiN| DeviDa Dresalara ne aparAdha aura bAla aparAdha ke kAraNoM kI nimnalikhita tAlikA prastuta kI hai - 1. bAlyAvasthA meM abhibhAvakoM kA atyadhika laadd'-pyaar| 2. bAlyAvasthA meM abhibhAvakoM kA aparyApta sneh| 3. ghara meM atyadhika zArIrika dnndd| 4. ghara meM aparyApta zArIrika dnndd| 5. ghara meM asaMgata zArIrika daNDa / 6. vipanna bAlyakAla / 7. atyadhika sampanna baalykaal| 8. atyadhika zikSA / 9. aparyApta zikSA / 10. dhArmika prazikSaNa kA abhAva / 11. atidabAvamUlaka dhArmika prazikSaNa / 12. bhagna parivAra yA ghara / 13. vivAha viccheda yA pArivArika gahana vicchinntaa| 14. nirdhanatA 15. dhanADhyatA 16. pulisa kI kar3I vyavasthA / 17. atyadhika damanakArI pulisa vyavasthA / 18. mandabuddhitA 19. bauddhika kuzAgratA 20. jAsUsI evaM aparAdha saahity| 21. calacitroM se hiMsA kA bar3hatA huA pradarzana / bhArata sarakAra ke anusAra bAla aparAdha ke kArakoM kI udbhAvana sUcI isa prakAra hai1. jaivakIya kAraka - 1. zArIrika vikAra (2) burA svAsthya (3) vaikAsika doSa (4) vikAsa kI adhiktaa|

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anekAntavAda : eka dArzanika vizleSaNa 2. manovaijJAnika kAraka (a) vyaktitva sambandhI kAraka - (1) hInatA kI bhAvanA (2) mAnasika antardvandva (3) avaruddha yA damita icchAyeM (4) aham bhAvanA / (ba) mAnasika vikAra sambandhI - (1) mAnasika roga (2) mandabuddhitA (3) mAnasika asthiratA / (3) pArivArika pariveza - 419 (a) nirdhanatA - (1) parivAra meM sadasyoM kI adhikatA (2) bekArI (3) mAtA-pitA kA ghara se adhikAzataH bAhara rahanA ( ba ) kusamAyojita - 1. mAtApitA meM lar3AI (2) sautele mAtA-pitA (3) pakSapAtapUrNa vyavahAra (4) bhAI - bahana meM sparddhA tathA dveSa (5) avAMchita baccA ( 6 ) atyadhika dekharekha (7) atyadhika udAsInatA / (sa) anuzAsana- (1) atyadhika pArivArika niyantraNa ( 2 ) pArivArika niyantraNa kA abhAva (da) vighaTita parivAra- (1) mRtyu (2) talAka (3) pitA kA jela meM honA (4) pitA yA mAtA kI anya kAryoM meM bahuvyastatA (ya) anaitika parivAra - (1) yauna durAcAra (2) atyAcArapUrNa vyavahAra (3) bhautika pariveza1. burA par3osa (2) aparAdhI dala (3) manoraMjana kI kamI tathA dUSita manoraMjana (4) zikSAlaya kI kamI va avyavasthA / aparAdha sambandhI sAMkhyikI se jJAta hotA hai ki nimna varga ke logoM dvArA ucca vargoM kI apekSA adhika aparAdha kie jAte haiN| yaha sAMkhyikI pulisa evaM nyAyAlaya kI riporToM para adhika nirbhara karatI hai / isa prakAra kI sAMkhyikI meM hatyA, lUTamAra, DakaitI, yauna aparAdha, corI, yAtAyAta niyamoM ke ullaMghana jaise aparAdhoM kI hI adhikatA hotI hai| samaralaiMDa kA kahanA hai ki isa prakAra ke aparAdhI vyavahAra ke siddhAnta apUrNa evaM bhrAmaka haiM, kyoMki inake udAharaNoM kA cayana hI pakSapAtapUrNa hai| isa prakAra ke udAharaNoM meM vyAvasAyika logoM dvArA kie gae aparAdhoM ke vivaraNoM kI avahelanA kI jAtI hai / yaha aparAdhikatA vittIya vivaraNa galata banAne, vyApArika ghUsakhorI, sTAka eksaceMja meM badalAva, ThekA pAne ke lie aphasaroM ko pratyakSa evaM apratyakSa pralobhana, jhUThe vijJApana denA, dhana kA gabana evaM saMcita nidhi kA durupayoga, kama taulanA yA galata mApoM kA upayoga, karoM kI corI, baikoM ke sAtha dhokhAdhar3I ityAdi rUpoM meM vyakta hotI hai| cikitsA vyavasAya bhI isa aparAdhitA se yukta hai| alakohala tathA mAdaka davAoM kA avaidhAnika vikraya, garbhapAta, kAnUna aparAdhiyoM kI cikitsA, durghaTanA ke mAmale meM bhrAmaka svAsthya riporTa yA pramANapatrajhUThI DigrI likhanA yA binA yathArtha pramANa ke vizeSajJatA kA pracAra, jhUThA cikitsAlaya kA bila denA jaise aneka aparAdha cikitsA vyavasAya ke kSetra meM hote haiN| yaha saba se bhAge hue

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420 Multi-dimensional Application of Anekantavada zvetavasana aparAdha kI zreNI meM Ate haiN| isa prakAra aparAdha aneka rUpoM meM bar3ha rahe hai| unake kAraNoM kI aneka khojeM ho rahI haiM tathA aparAdha rokane ke aneka upAya bhinna-bhinna aparAdhiyoM ko ghara meM rakhate hue kie jA rahe haiM aura yaha dhAraNA balavatI hotI jA rahI hai ki adhikAMza aparAdhiyoM ko sudhArA jA sakatA hai| yaha saba anaikAntika dRSTi ke prayoga ke binA sambhava nahIM hai| aparAdhiyoM ke viSaya meM Ae cintana ke parivartana se kArAgAra vyavasthA meM pramukha rUpa se nimnalikhita sudhAra hue haiM 1. kArAgAroM meM bhojana, zayana evaM kArya kI dazAoM meM sudhAra / 2. kArAgAroM meM cikitsAlayoM kI sthaapnaa| 3. jaghanya aparAdhiyoM ke lie nirjana vAsa kI vyvsthaa| 4. aparAdhiyoM kA aparAdhoM kI prakRti ke anusAra vargIkaraNa 5. kArAgAra adhIkSaka evaM nirIkSakoM ke rUpa meM prazikSita vyaktiyoM kI niyukti| 6. Akasmika evaM Adatana aparAdhI ke rUpa meM vrgiikrnn| 7. bandiyoM ko nirIkSakoM kI bhUmikA kama se kama pradAna karanA / 8. aparAdhI parizrama kA uddezya yAtanA nahIM, varan punarnimANa evaM sudhAra honA caahie| 9. aparAdhI ko apane sambandhiyoM se kArAgAra meM milane kI chUTa honA caahie| 10. kArAgAra meM pustakAlayoM kI sthApanA / 11. paccIsa varSa se kama ke aparAdhI ko zikSA jArI rakhane kI suvidhA / 12. perola para chor3ane kI vyavasthA / 13. rihA hone para aparAdhiyoM ke punarvyavasthApana meM sahAyatA pradAna karanA / 14. aparAdhiyoM ko kor3e lagAne jaise amAnavIya daNDa na denA / 15. mutyudaNDa ke aucitya, anaucitya kA cintana / 16. aparAdhI jIvana ke lie samAja hI uttaradAyI hai ata: usake sAtha sahAnabhUtipUrNa vyvhaar| sandarbha1. sanmatiprakaraNa (prastAvanA) pR084 2. aSTazatI pR0 286, 3. yadevatat tadeva atat, yadaivaikaM tadevAnekam ......... samayasAra (AtmakhyAti TIkA) 10/247 4. SaDdarzanasamuccaya, DaoN. mahendra kumAra 'nyAyAcArya' kRta vyAkhyA pR0360 5. SaDdarzanasamuccaya, haribhadra sUri pR0365-366

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anekAntavAda : eka dArzanika vizleSaNa 421 6. vahI pR0 331/32 vahI pR0 333 8. vahI pR0 338 vahI pR0 335 10. vahI pR0336/337 11. syAdvAdamaMjarI vyAkhyA-30 12. siddhivinizcaya (prastAvanA) pR0 154 13. svAmIkArtikeyAnuprekSA-225-226 14. laghutattvasphoTa- 5/9 (paM0 pannAlAla kRta vyAkhyA) 15. siddhivinizcaya TIkA pR0 159 16. saptabhaMgItaraMgiNI pR0 80-81 17. vahI pR0 74 18. sanmatisUtra-3/9,10,12 19. tattvArthazlokavArtika- pR0 438 20. aSTasahastrI (DaoN0 darabArI lAla koThiyA dvArA likhita prastAvanA) pR0 30-31 21. AptamImAMsA pR0 59 22. AptamImAMsA pR0 60 23. AptamImAMsA tattvadIpikA- pR0 31 24. SaDdarzanasamuccaya pR0 353 25. vahI pR0 349-350 26. tattvArthavArtika -5/30/9 27. AptamImAMsA ta0 dI0 pR0 153 28. vahI pR0 154 29. AptaparIkSA-pR0 144-145 30. AlApapaddhati- pR0 69 31. vahI0 pR0 69 32. vasunandi zrAvakAcAra- 26-27 33. anyayogavyavaccheda-dvAtriMzikA, hemacandra- 5 34. syAdvAdamaMjarI pR0 12-16 35. laghutattvasphoTa TIkA-19 36. sanmatiprakaraNa pR031

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422 Multi-dimensional Application of Anekantavada 37. paMcAdhyAyI- 1/493-98 38. vahI - 1/291-92 svayaMbhUstotra 11 / 3 40. tattvArthavArtika - 5/32/1-4 39. 41. laghutattvasphoTa 6 / 20 42. paMcAstikAya - 43 43. vahI- 53 44. samayasAra 81 45. vahI - 82 46. vahI- 90 47. vahI - 90 48. vahI - 44-49 49. vahI - 51 50. tIrthaMkara bhagavAn mahAvIra, pR0 6 51. aMtima tIrthaMkara mahAvIra - pa10 81-84 52. mahAtmA gAMdhI - AtmakathA (prastA0 ) 53. 54. zramaNa saMskRti : siddhAnta aura sAdhanA - pR0 63 The life and letters of Fredric Max Muller Vol- IIP-465

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anekAntavAda saroja ke0 vorA jainadharma aura usakA darzana bhArata ke prAcInatama dharmoM meM se eka mahattvapUrNa dharma ke rUpa meM bhAratIya tathA pAzcAtya vidvAnoM dvArA svIkRta hai| usakA darzana jahA~ tarka va cintana se samRddha hai, vahA~ usakA AcAraparaka dharma zraddhAniSTha vyavahAra kI bhUmikA para saMsthita hone se yarthAthavAdI hai| jaina dharma kI yaha sarvazreSTha viziSTatA kahI jAegI ki usane AcAra meM sarvahitakArI ahiMsA, prema tathA karuNA ke zreSTha tattva tathA vyavahAra meM saMklezahArI aparigraha kI vRtti kA dRSTibindu vizva ko diyaa| ahiMsA kI taraha anekAntavAda jainadarzana kI vizeSatA vyaMjita karatA hai| jaina dharma sabake sAtha samAna dRSTikoNa rakhate hue bhI apanA svataMtra astitva lie hue hai| vyakti aura samaSTi ko samajhane kA, dekhane-parakhane kA usakA nijI dRSTikoNa hai| vizva ko sahI artha meM taulane kI usakI dRSTi vedAnta, sAMkhya aura bauddha evaM anya dArzanika dhArAoM se bhinna hote hue bhI kisI kA anAdara yA tiraskAra nahIM krtii| anya vicAra dhArA ke acche tattvoM kA samAyojana karane aura apane tattvoM ke dRSTi binduoM ko spaSTa karane kA prayatna karanA- yahI syAdvAda kI bhUmikA hai| DaoN0 sAgaramala jI jaina ke vicArAnusAra anekAntavAda koI vAda (Ism) na hokara eka praNAlI hai, eka zailI hai| ise eka dharAtala bhI kaha sakate haiM, jisa para khar3e rahakara hama dUra taka dekha sakate haiN| jJAna kI prakriyA meM jJAtA, jJAna aura jJAna kA samUha tInoM kA samanvaya hotA hai| ___ kisI bhI vastu ko yA bAta ko ekAntata: siddha nahIM kiyA jA sktaa| koI sthiti carama yA nirapekSa nahIM hai| sAre kathana kucha viziSTa sthitiyoM aura sImAoM ke adhIna hI satya haiN| samasta vastueM ananta dharmAtmaka haiN| pratyeka guNadharma ko eka vizeSa artha meM hI satya kahA jA sakatA hai| vastueM anaMtadharmAtmaka haiN| ata: kisI vastu kA yathArtha jJAna prApta karanA ho to usapara sabhI pahaluoM se vicAra karanA hogaa| jisa taraha kisI prAsAda kA eka ora

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424 Multi-dimensional Application of Anekantavada se citra liyA jAya to vaha usakA saMpUrNa paricaya nahIM ho sakatA, kyoMki bAhya rUpa se vaha saMpUrNata: ekAMgI nirIkSaNa hogA usI taraha vizva kI pratyeka vastu kA aneka dRSTi binduoM aura pahaluoM se sUkSma nirIkSaNa karane se hI yathArtha jJAna prApta ho sakatA hai| isI prakriyA kA nAma "anekAntavAda' hai| yadyapi vastu meM sabhI guNadharma (Characteristics) maujUda haiM, phira bhI pratyeka vyakti apanI-apanI dRSTi se, thor3e-bahuta guNadharma hI vyakta kara pAtA hai saMpUrNa nahIM dUsare zabdoM meM vastu kA sApekSa jJAna hI ho sakatA hai nirapekSa nhiiN| isI sApekSatA ko vyakta karane ke lie hI 'syAt' kisI apekSA se zabda kA prayoga jaina darzana meM hotA hai| "pratyeka vastu ananta dharmAtmaka huA karatI hai| vastu ke sandarbha meM vyakti kA jJAna AMzika ho sakatA hai, pUrNa nhiiN| usake sabhI pahaluoM (aspects) para gaura karane para hI usake bhinna-bhinna svarUpa ko jAna sakate haiN|" vicArajagat kA anekAntavAda hI naitika jagat meM Akara ahiMsA ke vyApaka siddhAnta kA rUpa dhAraNa kara letA hai| isalie jahA~ anya darzanoM meM paramata khaNDana para adhika bala diyA jAtA hai, vahA~ jainadarzana kA mukhya dhyeya anekAnta ke siddhAnta para vastusthiti mUlaka vibhinna matoM kA samanvaya rahA hai| anekAntavAda hameM vastu ke yathArtha jJAna meM mahattvapUrNa yogadAna detA hai| vastu kA jaisA svarUpa hai, vaisA hI vastu ke padArtha jJAna ke lie-satya kI tIvra jijJAsA, samabhAva evaM taTastha dRSTi bindu ye tIna mahattvapUrNa bindu haiN| parIkSaNa, nirIkSaNa, tarka ke AdhAra para tattvArtha ko samajhane ke lie hameM taTastha buddhi kI AvazyakatA rahatI hai, jo 'anekAntavAda' se hI prApta ho sakatI hai| vastu aneka rUpAtmaka hotI hai isalie usapara aneka dRSTi binduoM se vicAra apekSita hai| hamAre vicArane se yA icchA se vaha vastu vaisI nahIM bana sakatI hai| vastu kA usakA alaga svarUpa hotA hai| AcArya dharmakIrti kA yaha zlokAMza draSTavya hai- "yadIdaM svayamarthebhyo rocate, tatra ke vayam ?"1 kisI paramparAgata mAnyatA ke sammukha natamastaka na hokara svataMtra dRSTi se vastu ko dekhane kI tathA usake sambandha meM anyAnya matavAdoM ke marma ko niSpakSa bhAva se samajhakara ucita mahattva pradAna na karane kI pravRtti hI anekAnta kI janmasthalI hai| "AgrahIvat ninISati yuktiM tatra, yatra matirasya niviSTA / / pakSapAta rahitasya tu yuktiryatra, tatra matireti nivezam / / ''2 arthAt anAgrahI evaM samabhAva vAlA vyakti nitAnta niSpakSa dRSTi se vastu ko dekhane kA prayatna karatA hai| vaha vastu ke katipaya aMzoM ko nahIM balki saMpUrNa svarUpa ko dekhatA hai| isa vRtti kA pratiphalana hI anekAnta kA udbhava hai| jaise kisI mazIna ko samajhane ke lie usake puoM ko samajhanA bhI jarUrI hai vaise hI kisI padArtha ko

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anekAntavAda 425 ThIka se svIkAra karane se pahale vaha kina tattvoM se banI hai aura sabake dvArA kaisI svIkRta ho sakatI hai, yaha dekhanA Avazyaka hai| AiMsTAIna kA sApekSavAda, bhagavAn buddha kA vibhajyavAda isI bhUmikA para khar3A hai| sarvatra rahe hue satyakhaNDoM ko jor3akara satya ke darzana kA siddhAnta jainadarzana kA anekAntavAda hai| "vasta meM aneka dharmoM ke samUha ko mAnanA anekAntavAda hai|" (amyate gamyate nizcIyate iti antaH dhrm:| na eka: anekH| aneka sAcau antazca rahita anekaantH|'3 anekAntavAda ko syAdvAda bhI kahate haiN| anekAntAtmaka artha ke kathana paddhati ko syAdvAda kahate haiN|"1 dRSTAnta ke lie, hAthI kA paira khambhe ke samAna hI hai, yaha kathana aMza ke bAre meM pUrNa satya hai| ata: nizcayAtmaka artha ke lie 'hI' lagAnA Avazyaka hai| tathA pUrNa ke bAre meM AMzika satya hone se 'bhI' lagAnA jarUrI hai| anekAnta ke prayoga meM sAvadhAnI Avazyaka hai| anekAnta ko prayukta karane meM hama itane vivekahIna na ho jAyeM ki vastu svarUpa ke viruddha hI kahane laga jaayeN| yaha isakA durupayoga hogaa| bhagavAn mahAvIra kA syAdvAdarUpI nayacakra atyanta painI dhAravAlA hai jisa para atyanta sAvadhAnI se calanA caahie| AcArya samantabhadra ne syAdvAda ko kevalajJAna' ke samAna sarvalabdha prakAzana mAnA hai| bhedamAtra pratyakSa aura parokSa kA hai 'syAdvAda kevalajJAnasarvatattva prakAzane / bhedaH sAkSAvasAkSAcca hI vastvanyanantako bhavet // "4 dravya kI apekSA se vastunitya hai aura paryAya kI apekSA se vaha anitya hai| apekSA bheda se eka samaya meM eka hI jagaha viruddha dharmoM kA samAveza dikhAI par3atA hai| jaise pitA kI apekSA se jo putra hai vahI putra kI apekSA se pitA hai|5 dravya aura kSetra kI dRSTi se vastu vizeSaguNa dharmI hai aura kAla tathA bhAva kI dRSTi se anaMta guNavAlI hotI hai| ___ rUpa, rasa, AkRti Adi apane guNa dharmoM kI apekSA se pratyeka padArtha sat kahA jAtA hai| dUsaroM ke guNa dharmoM kI apekSA se koI padArtha sat nahIM kahA jAtA jaise koI vyakti pitA kahA jAtA hai to vaha apane patra kI apekSA se hI na ki dUsare ke patra ke sambandha se / padArtha apane guNadharmoM se yukta hotA hai, anya ke guNoM se nhiiN| tInoM kAla meM rahane vAle aparicita sahabhAvI aura kramabhAvI dharmayukta vastu anaMtadharmAtmaka mAnI jAtI hai, vastu cAhe cetana ho yA acetana ho (saba dravya aneka dharmAtmaka haiM) AcArya haribhadra ne isa viSaya meM kahA hai ___ 'ananta dharmakaM vastu pramANa vissystvih|' 6 jainadarzana kI mAnyatA hai ki pratyeka vastu meM kSaNa-kSaNa parivartana hote rahate haiM lekina usameM rahane vAle dravyatva kI sthiti dhrauvya (sthira, acala) hai ata: pratyeka vastu trayAtmaka hai| ghaTa kA nAza hone para bhI miTTI aura ghar3e ke Tukar3e to milate haiM,

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426 Multi-dimensional Application of Anekantavada usake eka aMga kA nAza haA, para sarvanAza nahIM huA, kyoMki usameM mUlaguNa jo miTTI kA hai vaha to maujUda hai| isalie eka deza hote hue bhI ghar3A sarvadeza (aneka guNadharmovAlA) huaa| jaina darzana meM vastu-svarUpa kA jJAna pramANa aura naya ke dvArA hotA hai (pramANa nayairAdhigama: / vyakti apanI buddhi aura dRSTikoNa ke anusAra eka yA aneka tattvoM yA padArthoM kA vivecana karatA hai, lekina vaha saMpUrNa svIkAra taba hogA, jaba usake sabhI pahaluoM para vicAra kiyA jaayegaa| vastu ke yathArtha darzana ke lie anekAnta cintana hai, anekAntavAda saMzayavAda kA rUpAntara nahIM hai, parantu vastu kA sarvathA jJAna sampAdana karane kA buddhigamya prayatna hai| ('eko bhAva: sarvathA yena dRSTAH, sarve bhAvAH sarvathA tena dRssttaa:| anekAntavAda vijJAna aura tarka kI AdhArazilA para AdhArita hai| isa viSaya meM vidvAn tattvajJAnI DaoN0 yadunAtha mizra likhate haiM, "The Jain Contributions to logic areunique. RelativePluralism (anekAntavAda), the doctrine of standpoints (vemeJeeo), Relativity of judgements (PIETC) and seven fold predication (saptabhaMgInaya) are special contribution of the Jain logic. The Jain attitude to the world is scientific and positivistic, Jainism stresses a middle course between absolutism and radical pluralism."9 __ jaina darzana meM anekAnta kI sthApanA kucha aisI hai ki UparI taura se dekhane se bhrama utpanna hotA hai| koI vastu hai bhI' aura 'nahIM bhI' hai| yaha kathana anya darzanakAroM ko hRdayaMgama nahIM hotaa| lekina yadi usI padArtha ke svarUpa ke bAre meM gaharAI se socate haiM to bAharI virodhAbhAsa samApta ho jAtA hai| kyoMki vastu ko anekAntAtmaka mAnane kA yaha artha nahIM hai ki jala ko agni mAne yA usameM agnitva kA guNa jabarana thopa diyA jaae| isase to vastu kA yathArtha svarUpa satya se bahuta dUra calA jaaegaa| vastu kA svarUpa jaisA hai, usako usI rUpa meM ThIka taraha se jAnane kA sAdhana anekAnta hai| anekAnta vastu ke yathArtha darzana ke lie, usake sabhI guNadharmoM ko samajhAne vAlA siddhAnta hai| usakI mAnasikatA saba tarapha se khalI hai, koI bhI dvAra banda nahIM hai| vaha taTastha dRSTi se sabhI rUpa se apratibaddha rahakara cintana karane kI preraNA detA hai| isI lie vaha aneka vicAroM meM samanvaya evaM sAmaMjasya ko sthApita karate hue yathArtha ke nikaTa pahu~cane kA mArga prazasta karatA hai| paraspara viruddha dharmavAn honA anekAntavAda hI hai| vaizeSika darzana kA bhI yaha siddhAnta hai ki eka hI paTa ke vibhinna bhAga meM calatva, acalatva, raktatva, araktatva, AnAvRttatva Adi aneka viruddha dharmoM ke upalabdha hone para bhI virodha nahIM mAnA jaataa| yaha bhI anekAnta dRSTi kI hI

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anekAntavAda 427 mudrA hai| eka hI Izvara ko pRthvI, jala, agni, vAyu, AkAza, tathA kAla rUpa aSTamUrti mAnA jAtA hai| sAMkhya darzana meM sata, raja aura tama ina tInoM paraspara viruddha gaNoM kA samAveza eka hI prakRti meM mAnanA spaSTa rUpa se anekAnta dRSTi kA samarthana hai| isI lie AcArya hemacandra likhate haiM_ "icchanpradhAnaM satvAdyairviruddhairgumphita guNaiH / / sAMkhyaH saMkhyAvatAM mukhyo nAnekAntaM pratikSipet / / 10 DaoN0 saMpUrNAnandajI likhate haiM ki "sAdhAraNa manuSya ko yaha samajhane meM kaThinAI hotI hai ki eka hI vastu ke lie eka hI samaya meM 'hai aura nahIM hai' donoM bAteM kaise kahI jA sakatI haiN| jo ghaTanA yA vastu eka ke lie bhUtakAlika hai, vahI dUsare ke lie vartamAna kI aura tIsare ke lie bhaviSyat kI hai|" isa bAta ko spaSTa isa taraha kiyA jA sakatA hai ki eka hI padArtha meM bhinnatA aura abhinnatA sAtha-sAtha rahatI hai jo hama Upara dekha cuke haiM / eka aura udAharaNa bhI dekha sakate haiM ki samudra meM lahara uThatI hai| yahA~ lahara samudra se ekatA rakhate hue bhI samudra nahIM hai aura samudra se bhinna bhI nahIM hai| yaha bhinnatA nAma- rUpa ke kAraNa hai| isameM lahara ko samudra se bhinna aura abhinna donoM batalAyA gayA hai| ___ vyavahAra meM anekAnta kA artha hai vicAra aura buddhi meM lacIlApana paidA krnaa| lacIlepana se hI samanvaya kI bhAvanA prakaTa hotI hai / vicAra meM hama kisI bhI mata ko pakar3akara buddhi ko usameM pratibaddha na banAveM apitu buddhi ko bhAvanA yA pakSa se unmukta rakhakara pUrNa taTasthatA se dUsare ke mata ko bhI dhyAna meM rkheN| anekAnta dRSTi kA mahAna kArya hai ki vaha darzakoM ke pArasparika matabhedoM ko madhyama mArga nikAla-dUra karane kA prayatna kara samanvaya kA mArga prazasta karatA hai| ekatA ke bIca anekatA aura anekatA meM bhI ekatA isakA mukhya dRSTi bindu hai| syAdvAda kA jitanA sambandha adhyAtma se hai, utanA hI bhautika jagat se bhI hai| jainoM kA anekAntavAda koI aisA gar3hA huA siddhAnta nahIM hai, jisameM jainadarzana kI vaiyaktika dRSTi kA AbhAsa milatA ho, vaha to lokadRSTi jitanA upayogI hai| vicAradRSTi se bhI utanA hI upayogI hai| prAcInakAla meM darzana ke kSetra meM anekAnta kI upayogitA kAyama huI thii| Aja hama aisA socane para bAdhya hote haiM ki Adhunika yuga meM dhArmika kSetra ke alAvA sAmAjika kSetra Adi ke pariveza meM isa siddhAnta kI upayogitA kitanI aura kaisI hai? ima apane maStiSka ko kisI eka dRSTibindu se pratibaddha karaleM to jJAna kA mArga aura vyavahArikatA avaruddha ho jAtI hai| jJAna-prApti ke lie hameM apane mastiSka ko apratibaddha, unmukta aura anAgrahI rakhanA hogA tabhI vastu kA yathArtha bodha ho sakatA hai| korI vaicArikatA upayogI nahIM ho sakatI, jaba taka ki use vyAvahArika bhUmi para upayogI siddha na kiyA jA ske| pratyeka vicAra bindu meM samanvaya evaM sAmaMjasya kI AvazyakatA hai|

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428 Multi-dimensional Application of Anekantavada anekAntavAda samanvaya kA prayojaka aura sahaastitva tathA sahiSNutA kA dRr3hatama AdhAra hai| apane astitva ko anya meM vilIna kara denA yA dUsare kisI kA anukaraNa karanA 'samanvaya kA artha nahIM hai| vibhinna astitva, AkAra aura vicAroM ke pariveza meM jo bhAvAtmaka ekatA, samarasatA aura sAmaMjasya hai, usI ko samanvaya kahate hai| jisaprakAra digbhramita vyakti dizAsUcaka yaMtra kI sahAyatA se gantavya dizA meM jA sakatA hai, usI prakAra samanvaya kA AdhAra lekara hamAre jIvana meM paidA hone vAlI kaThinAiyoM kA sAmanA kiyA jA sakatA hai, samAdhAna DhUMDhe jA sakate haiN| vibhinnatAoM ke rahate hue bhI vyakti paraspara sAmaMjasya rakhakara bar3e prema se sAmAjikatA kA nirvAha kara sakatA hai| paraspara samanvaya kI bhAvanA se zAnti aura phalasvarUpa ekatA-sneha meM vRddhi ho sakatI hai| jIvanatattva apane meM pUrNa hote hue bhI kaI aMzoM kI akhaNDa samaSTi hai| isI lie samaSTi ko samajhane ke lie aMzoM kA samajhanA Avazyaka hai| yadi hama aMza kI upekSA kareMge to aMzI (saMpUrNatA) ko usake sarvAMga rUpa meM nahIM samajha skeNge| isa anekAntavAdI vicAradhArA meM eka-do AyAma na hokara bahuAyAmI dRSTibindu (Multi dimensional point of view) hote haiN| isalie Aja ke yuga meM yaha sabhI ko svIkAra ho sakA hai| sAkreTIsa (sukarAta) bhI kisI padArtha yA kathana ko eka najariye se na pahacAnane para jora dete the| usa samaya yaha dRSTikoNa nUtana lagatA thaa| lekina jainadarzana meM yaha siddhAnta bahuta prAcIna kAla se hai| vyApaka pracAra-prasAra na hone se yaha dhArmika-dArzanika kSetra meM hI vizeSa pracalita thaa| lekina Aja ke manovaijJAnika vyaktiparaka-yuga meM sabhI kSetroM meM atyanta upayogI siddha ho sakatA hai, varanA kevala siddhAnta bana kara janamAnasa se alipta rhegaa| jaina darzana kA vizva ko dekhane aura usakI vyAkhyA karane kA dRSTikoNa dUsarA rhaa| usane anekAnta dRSTi se vizva ko dekhA aura syAdvAda kI bhASA meM usakI vyAkhyA kI isalie vaha na advaitavAdI banA, na dvaitvaadii| usakI vicAra dhArA svataMtra rhii| anekAMta dRSTi anaMta nayoM kI samaSTi hai| usake anusAra koI bhI eka naya pUrNa satya nahIM hai aura koI bhI naya asatya nahIM hai| sabhI sApekSa hokara satya hote haiM aura nirapekSa ho asatya hote haiN| anekAnta kI maryAdA meM honevAlA udAra dRSTikoNa aura vizAla mAnasa Aja ke yuga meM nahIM dikhAI detaa| vyavahAra ke stara para isakA upayoga bahuta kama hotA hai| isalie anekAntavAda ke viSaya meM saiddhAntika carcA karane ke bAda hamAre vyAvahArika jIvana meM yaha dRSTikoNa kaise sahAyaka ho sakatA hai yA ise hama kaise upayoga meM lAkara jIvana ke vividha kSetra meM vikAsa kara sakate haiM, isa para thor3A dRSTipAta karanA anucita nahIM hogaa| hama pAte haiM ki vyavahAra ke stara para ise lokapriya svarUpa prApta nahIM huA hai| jitanA upayoga darzana ke kSetra meM huA hai, usakA dazAMza

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anekAntavAda 429 bhI vyavahAra ke kSetra meM nahIM huaa| isakI Aja ke tanAvapUrNa dvandvAdAtmaka yuga meM kAphI AvazyakatA hai| zAzvata aura azAzvata donoM eka hI satya ke do pahalU haiN| parivartana, jIvana vyavasthA aura sAmAjika samasyAoM kI vyAkhyA karanA bhI anekAntavAda kA kArya hai| isa kArya kI upekSA kI gaI, isalie darzana aura jIvana vyavahAra meM sAmaMjasya sthApita nahIM ho pAyA / anekAnta korA darzana nahIM hai, yaha sAdhanA hai| ekAMgI Agraha rAga aura dveSa se prerita hotA hai, jaise-jaise rAga-dveSa kSINa hote haiM, vaise-vaise yaha dRSTikoNa vikasita hotA hai / jaina darzana ne rAga-dveSa ko kSINa karane ke lie anekAnta dRSTi prastuta kii| rAga-dveSa meM phaMsA vyakti satya kA sAkSAtkAra kaise kara sakatA hai? ananta dRSTiyoM ke sahaastitva ko mAnyatA denevAlA darzana apane hI siddhAntoM meM ekAntavAdI kaise ho sakatA hai| use to anekAntavAdI dRSTi bindu hI grAhya hote haiN| ise kisI 'vAda' ke dAyare meM bAMdha deMge to vaha ekAntika ho jaayegaa| anekAntavAda ke dRSTikoNa ko samAja, rASTra, nyAya, patrakAritA, manovijJAna aura vyaktitva ke vikAsa ke kSetra meM kaise upayoga meM lA sakate haiM, isa para saMkSepa meM vicAra kreNge| anekAntavAda aura samAja vikasita samAja vyaktiyoM ke paraspara sahayoga, sneha, ekatA evaM pArasparika sambandhoM kI gaharAI para AdhArita hai| Apasa meM parivAra yA samAja manamuTAva ke binA raha sakatA hai, yadi hama vyaktigata aham ko kAbU meM rkheN| 'maiM hI saca' aura 'dUsare galata' yaha mAnanA hI jhagar3e kA mUla kAraNa hai| lekina 'maiM bhI saca hU~, zAyada ve bhI saca haiM' yA 'merA dRSTi bindu mere kathana se saca hai, to unakA kathana unake dRSTibindu se saca hai, aisA samajhane svIkArane se bahuta se jhagar3oM kA anta svataH ho jAtA hai| eka parivAra anya parivAroM se, eka samAja dUsare samAja ke sAtha aisA udAra dRSTibindu apanAyeMge to avazya sukha zAnti pUrNa vAtAvaraNa paidA ho sakatA hai| parivAroM se hI samAja nirmita hotA hai| parivAroM ke sneha-saumyanasya se avazya samAja samRddha hotA hai| isake lie hameM kevala apanI vicAradhArA aura vyavahAra ko udAtta, paripakva aura bahuAyAmI banAnA caahie| anekAntavAda aura rAjanIti dRSTikoNa ko anekAntika AdhyAtmika siddhAnta ke rUpa meM svIkArane ke sAtha sAtha ise bhautika pariprekSya meM bhI mUlyAMkita karanA caahie| Aja rASTra anakoM, prAnta, kauma, dharma, bhASA ke dAyaroM meM vibhAjita hai| aikya kA abhAva sarvatra mahasUsa kiyA jA rahA hai| zAMti samRddhi ke vikAsa kI bAta dUra rahI, sarvatra hiMsA kA tANDava nRtya, khUna ApAdhApI, mahaMgAI, balAtkAra, bekArI Adi itanI bar3ha gaI hai ki sAmAnya

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430 Multi-dimensional Application of Anekantavada janasamAja kA jInA dUbhara ho gayA hai| koI sarakAra sthiratA, samRddhi, svaccha prazAsana lokapriya janasevA dene meM sakSama nahIM hai| Aja voTagata evaM dalagata rAjanIti kA hI sarvatra sAmrAjya hai| jisake mUla meM hai anaikAntika dRSTi kA abhaav| Aja vyakti kevala eka dAyare meM sImita nahIM raha sktaa| bauddhika prANI (Man is a rational animal) hone se manuSya se eka saMtulita vicAradhArA kI apekSA kI jAtI hai| parivAra samAja aura rASTra ke prati usakA naitika kartavya hotA hai, lekina usakI ora se hama A~kheM mUdakara calate haiM aura pariNAma svarUpa bhraSTAcAra, anaitikatA evaM durvyavasthA bar3hatI hai| eka pakSa kI paddhati dUsare ko grAhya nhiiN| aise samaya sabhI pakSoM ko taTastha hokara anekAnta dRSTibinda se hI vicAra vimarza karanA caahie| apane dRSTibindu se kisI kAnUna-siddhAnta ko mahattva denA aura anya ko heya, tiraSkRta samajhanA yogya nahIM hai| rASTrahita ko prAdhAnya dene ke lie pUrvAgraha, andhavizvAsa ko chor3akara tarka praNAlI apanAnI caahie| deza-kAla aura paristhitiyoM ke saMdarbha meM siddhAntoM ko dekhanA caahie| vyaktitva ke vikAsa meM jaina darzana kA dhyeya rahA hai- AdhyAtmika anubhava arthAt svatantra AtmA kA apane zuddha svarUpa meM avsthiti| anekAntavAdI dRSTikoNa se bAharI parivartanoM se Antarika parivartana kabhI-kabhI ho sakatA hai, lekina vyakti kI vicAradhArA ke vikAsa se bAhya sambandhoM aura vyavahAroM meM svayaM parivartana A jAte haiN| vyaktitva ke vikAsa ke sAtha-sAtha pArivArika aura sAmAjika unnati kA mArga prazasta kara pAne ke lie taTastha aura vikasita vicAradhArA kA honA Avazyaka hai| aisI vicAradhArA anekAntavAda ko spaSTa rUpa se samajhane para hI prApta ho sakatI hai, jisase sva-para kA kalyANa ho sakatA hai| hamArA sArA jIvana samarAMgaNa hai, hama isameM Age bar3hanA cAhate haiM, sthira khar3e rahanA bhI cAhate haiM, taba yahI anekAntavAda isa jIvana-saMgrAma kA eka Ayudha (zastra) bana kara hamArI sahAyatA kara sakatA hai| karmoM ko hama vaiyaktika paristhiti kaha sakate haiM, lekina yahI vaiyaktika svatantratA yadi anekAnta dRSTi se yukta hotI hai, taba eka vastu kI svataMtratA dUsaroM ke lie bAdhaka na hokara sahAyaka hotI hai| ___ apekSAvAda samanvaya kI ora gati rakhane vAlA kadama hai| isake AdhAra para paraspara virodhI mAlUma par3ane vAle vicAra saralatA pUrvaka sulajhAe jA sakate haiN| madhyayugIna darzana praNetAoM kI gati isa ora kama rhii| jaina dArzanika nayavAda ke RNI hote hue bhI usa sImA taka apekSA kA khula kara upayoga nahIM kara sake, jisa sImA taka anekAntavAda kI apekSA hai| manovijJAna ke kSetra meM anekAntavAdI vicAradhArA se manovijJAna kA gaharA sambandha hai| pratyeka vyakti

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anekAntavAda kI mAnasika sthiti bhinna-bhinna hotI hai, bhinna dharAtala, yogyatA, vyaktitva va sAmAjika, pArivArika paristhiti ke anusAra vyakti kArya karatA hai| ise samajhane ke lie aneka dRSTikoNoM se dekhane parakhane kI anekAntavAdI paddhati mahattvapUrNa hai| vyakti apane vikAsa ke sAtha dUsaroM ke vikAsa meM bhI sahAyaka ho sakatA hai| isa paddhati se hamArI mAnasika parikalpanA bar3ha jAne se cetanA jAga uThatI hai aura taba hamArA vyavahAra vAstavika dharAtala para sthita rahatA hai; kore AdarzoM meM nahIM baTa jAtA jisase saMgharSoM ko samajhane kI zakti jAga uThatI hai / vyartha lar3AI-jhagar3A, mAnasika khIMcAtAnI kama ho jAtI hai| IrSyA, kleza, vaira bhAvanA, tIvra rAga-dveSa Adi vRttiyoM ko hama samajhakara una para kAbU pAne kA prayatna kara sakate haiN| isase jIvana meM sukha caina bar3hatA hai| kabhIkabhI vyakti mAnasika tanAva ke kAraNa sukha-caina kho detA hai / apane Apa ko duHkhI samajhane lagatA hai, apracalita vyavahAra bhI kara detA hai / mAnasika gutthiyoM aura bhAva pravaNatA ke kAraNa dUsaroM ko takalIpha dene vAlA vyavahAra kara baiThatA hai| aise meM anekAntavAdI dRSTikoNa hamArI sahAyatA kara sakatA hai| jaba rAga aura dveSa kA manobhAva tIvra hotA hai taba bauddhika ahiMsA kA AcaraNa kaise ho sakatA hai? isalie anekAntavAdI dRSTi - bindu ko apanA kara vizAla dRSTibindu (Open mindedness) prApta kara sakatA hai jo vyakti ke bhItara suSupta aham ko urdhvagAmI banAne meM sahAyaka hotA hai| manovijJAna manuSya ke antarmana, cetana avacetana mana kI gutthiyoM ko samajhane, detA hai yahI saiddhAntika rUpa se anekAntavAdI dRSTikoNa bhI karatA hai / nyAya ke kSetra meM para jora 431 anekAntavAdI paddhati se nirNaya pakSapAta yukta na hokara adhika taTastha ho sakatA hai| lokataMtra meM vyakti ke adhikAroM kI rakSA kA bhAra nyAyAlaya para hotA hai| nirdoSa vyakti aparAdhI na ThaharAyA jAe tathA aparAdhI vyakti ko usake karmoM kA daNDa mile, ise nyAya prakriyA maddenajara rakhatI hai| Aja AvazyakatA hai ki nyAyapAlikA kevala sabUtoM ke AdhAra para hI daMDa na dekara usa mAnasika dazA para bhI dhyAna de jisake tahata yaha aparAdha hotA hai| manuSya dvArA kie gae aparAdha ke pIche usakI mAnasika sthiti jo kabhI to vyaktitvajanya aura kabhI to samAjajanya hotI hai, kA bahuta bar3A hAtha hai| yaha ThIka hai ki Aja taTastha, nirbhIka, bahupariNAmalakSI nyAya aura tadanurUpa kAryavAhI atyanta mahattvapUrNa hai / vyakti kI svAyattatA kA rakSaNa bhI isI vicAra paddhati se svIkArya ho sakatA hai| parantu isake lie 'kevala aisA hI ho sakatA hai 'yA' honA hai' kI apekSA 'vaisA bhI ho sakatA hai', 'honA hai 'yA' hogA' kI vicAra paddhati adhika upayogI ho sakatI hai| vAdI prativAdI, sAkSI, taraphadAroM kI carcA meM anekAntavAdI vicAradhArA se spaSTatA ho sakatI hai, anyAya kI guMjAiza kama ho sakatI hai| Aja to

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432 Multi-dimensional Application of Anekantavada prabhAva, rizvatakhorI aura paisoM kA jora isa kSetra meM bhI apanA prabhAva dikhA rahA hai| Aja to jisa ke pakSa meM paisA yA rAjakIya Azraya hai usI kI taraphadArI meM phaisalA mila jAtA hai| yadi eka vyakti yA pakSa dUsare vyakti yA pakSa ke khilApha kAnUnI kAryavAhI zurU karane se pUrva sAmane vAloM ko samajhane kA dRSTibindu thor3A-bhI apanAeM to kArya bahuta AsAna ho jAtA hai| bhASA ke kSetra meM isa kSetra meM anekAntavAda kI vicAradhArA kAphI mahattvapUrNa hai| 'syAt' (zAyada) zabda se bhASA kI gaharAI aura usake artha kI spaSTatA para kAphI jora diyA gayA hai| kathana ko, vaktavya ko vibhinna koNoM se, vicAra binduoM se parakhakara prastuta karane kA abhigama anekAntavAdI vicAradhArA kA hai, jo bhASA kI gaharAI evaM prastutikaraNa kI spaSTatA ke lie atyanta Avazyaka hai| ekAntavAdI paddhati se kabhI bhI bhASA kA, sAhitya kA, vyAkaraNa ke vibhinna bhedoM-prabhedoM kA vivecana yA pratyakSa bodha AtmasAta nahIM kara skte| isase to bhASA satahI (sthUla) ho jAtI hai aura garimA tathA gaurava se vaMcita raha jAtI hai| isameM vividhatA na rahakara maryAdAe~ A jAtI haiN| bhASA aura usake aMgoM, bhASA ke bhinna-bhinna pravAha, sAhitya aura usake rUpoM kA pRthakkaraNa yA vivecana karate samaya yahI anekAntavAdI vicAra paddhati dRSTigata rakhanI caahie| patrakAritA ke kSetra meM patrakAritA meM anekAntavAdI vicAradhArA eka sAdhana ke rUpa meM svIkArI jAnI caahie| kisI bhI pakSa, vyakti yA kArya ke prati doSAropaNa kI bajAya taTastha jA~capar3atAla, vicAra-vimarza yA rahasya kA udghATana karane ke bAda hI nyAyapUrNa samAcAra aura khabaroM kA prakAzana eka svastha patrakAritA ke lie Avazyaka hai| sabhI pahaluoM ko najara meM rakhakara paristhitiyoM kA prakAzana yA vivecana apekSita hotA hai; jisase kisI ke sAtha anyAya hone kI guMjAiza nahIM rhtii| patrakAritA to samAja va rASTra kA AinA hotI hai| jitanI svaccha aura taTastha patrakAritA hogI utanA hI sahI aura suMdara pratibimba samAja kA jhlkegaa| apane mana yA kathana ko hI sahI aura AkhirI satya na samajhakara sApekSa rUpa se dUsare ke vicAroM ko bhI dRSTigata rakhanA chie| adhyAtmavAda ke kSetra meM ___ adhyAtmavAda ke sAtha to anekAntavAda kA pratyakSa sambandha hai| vyakti apane mAnasika dharAtala para avagAhana kara pratyeka padArtha, vicAra, sambandha, vyakti Adi para aneka koNoM se jaba socatA hai, to usakI vicAradhArA puSTa hotI hai| vaha svastha, zAntacitta hokara sabhI dRSTibinduoM ko jAnane, samajhane, parakhane kI koziza karatA hai aura tabhI bAhya saMgharSa va klezoM kA upazamana hotA hai| adhyAtma kA sambandha vyakti ke

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anekAntavAda 433 hRdaya se hai, bhAvanA se hai, mastiSka se utanA nahIM hai| adhyAtma buddhi, tarka, vicAra kI gaharAI se pratyakSataH jur3A hai| dharma yA darzana kA koI bhI siddhAnta, paddhati vyakti kI cetanA ko urdhvagAmI banAne ke lie hotI haiN| vyakti kramaza: una sAdhanoM ko, vicArapahalaoM ko apanA kara hRdaya meM ekAgratA, svasthatA va zAnti kA anubhava kara sake isI meM dharma aura darzana kI caritArthatA hai| anekAntavAdI vicAra paddhati ko hamaneM kevala dArzanika pustakoM meM sImita kara rakhA hai, usake aneka nayoM kI zAstrIya carcA bakhUbI karate haiN| usakA gahana vizleSaNa pustakoM meM upalabdha hai, lekina vyAvahArika jagat meM ise kaise loka yogya banAyA jAe, sAmAnya se sAmAnya vyakti kaise saralatA se ise samajha kara apanA sake aura isake dvArA apane vyaktitva kA vikAsa kara pAye, ina sabhI bAtoM para gaura nahIM kiyA gayA hai| ise kevala AdhyAtmika dRSTikoNa na samajhakara sArvajanIna upayogI banAne ke prayatna honA cAhie, tabhI yaha 'anekAntavAda' koI 'vAda' yA 'siddhAnta' ke sImita dAyare meM baMdhA na rahakara logoM dvArA svIkRta vAstavika tathya bana skegaa| adhyAtma vyakti ko bahirjagat se nirlipta banAkara antarjagat kI ora unmukha karatA hai| vyakti apane-Apa meM lIna rahane kA prayAsa adhyAtma kI sahAyatA se karatA hai lekina isake sAtha-sAtha mAnava mAtra kA kalyANa bhI adhyAtmavAdI hone se cAhatA hai| vaha dvandvAtmaka tathyoM, klezoM-TakarAvoM, rAga-dveSa, aham, moha Adi vicAroM se dUra rahanA cAhatA hai| aise samaya aura paristhitiyoM meM anekAntavAda usakI vicAra paddhati ko svaccha karatA hai, patha-prakAza dikhAtA hai| isalie jainadarzana meM siddhAntoM ke nirUpaNa kI paddhati ke rUpa meM anekAntavAda ko kAphI mahattva milA hai| ___jaina darzana meM anekatA ke bIca ekatA aura ekatA ke bIca anekatA kA samanvaya svIkRta hai, cAhe vaha dharma, samAja yA vyakti kisI se bhI sambandhita kyoM na ho| prasiddha vidvAn paM0 hIrAlAla jaina kA yaha kathana isa saMdarbha meM sarvathA upayukta hai ki "bhinna-bhinna dharmoM ke virodhI matoM aura siddhAntoM ke bIca yaha dharma apane 'syAdvAdanaya ke dvArA sAmaJjasya upasthita kara detA hai| yaha bhautika aura AdhyAtmika unnati meM saba jIvoM ke lie samAna adhikAra kA pakSapAtI hai tathA sAMsArika lAbhoM ke lie kalaha aura dvandvoM ko usane pAralaukika sukha kI zreSThatA dvArA miTAne kA prayatna kiyA hai| jainAcAryoM ne U~ca-nIca, jAti-pA~ti meM bheda na karake apanA udAra upadeza saba manuSyoM ko sujhAyA tathA ahiMsA paramodharma ke parAmaMtra dvArA unheM ina prANiyoM kI rakSA ke lie tatpara banA diyaa|"11 jaina darzana kisI bhI viSaya meM pUrvAgraha nahIM rkhtaa| sabake sAtha sahayoga evaM vivekapUrNa vyavahAra rakhate hue apane tathyoM kA spaSTIkaraNa karatA hai| anekAntavAda isa darzana kI vizva ko bahumUlya bheMTa hai| jaina darzana meM ise ahiMsA, satya, aparigraha,

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434 Multi-dimensional Application of Anekantavada acaurya va brahmacarya ina pAMca mahAvratoM ke sAtha mahattvapUrNa sthAna prApta hai| anekAntavAda jaina darzana kI lAkSaNika vizleSaNa paddhati ko spaSTa karatA hai| bhagavAna mahAvIra ke lie 'nirgrantha' vizeSaNa kA prayoga unakI nirgranthatA (granthivihInatA) ko sUcita karatA hai| __ ata: anekAnta kI vyAvahArika upayogitA hai| anekAntavAdI vizleSaNa paddhati vyakti ke socane kI paddhati meM AmUla parivartana lA sakatI hai| anekAnta kI vyAvahArika upayogitA ke sambandha meM suprasiddha gAMdhIvAdI ciMtaka kAkA sAhaba kAlelakarajI kA kathana draSTavya hai-"ahiMsA dharma kA eka ujjvala rUpa hai anekaantvaad| isakI tAttvika dArzanika aura tArkika carcA bahuta ho cukI hai, isameM aba kisI ko dilacaspI nahIM hai; lekina sAMskRtika kSetra meM, antarrASTrIya kSetra meM bhinna-bhinna vargoM ke sambandha ke bAre meM samanvayavAda ke AdhAra para yadi hama ise eka nayA rUpa degeM to anekAnta saMskRti phira se sajIva aura tejasvI bnegii|" sandarbha - 1. pramANavArtika, dharmakIrti-2/230 2. nyAyakhaNDanakhAdya 'bhUmikA' se uddhRta 3. ratnakarAvatArikA pR0 89 4. AptamImAMsA-105 bhagavatI sUtra abhayadevaTIkA pR061-62 6. SaDdarzanasamuccaya kArikA-55 7. tattvArthasUtra- 1/6 8. SaDdarzana samuccaya, TIkA-pR0 222 9. A History of Indian Philosophy, Y. N. Sinha-P-19 10. vItarAgastotram, hemacandra, prakAza 8, zloka-10 11. aitihAsika kAvya saMgraha kI bhUmikA, DaoN0 hIrAlAla jaina, pR022.

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anekAntavAda aura netRtva samaNI kusumaprajJA avirodha meM virodha dekhane vAlA eka cakSu hotA hai aura virodha meM avirodha dekhane vAlA anaMta ckssu| AcArya zrI mahAprajJa jI kI ye paMktiyA~ eka bahuta bar3e dArzanika aura vyAvahArika satya kA udghATana karatI haiN| bhagavAn mahAvIra aNaMta cakSu the isalie ve anekAnta ke udgAtA aura prayoktA hue| isa saMdarbha meM bhagavatI sUtra ke kucha prasaMga uddharaNIya haiN| gautama ne pUchA - bhaMte! Apa asti haiM yA nAsti? bhagavAna ne kahA - maiM asti bhI hU~ aura nAsti bhii| bhaMte! sonA acchA hai yA jAganA? gautama! kucha jIvoM ke lie sonA acchA hai aura kucha ke lie jaagnaa| isalie sonA bhI acchA hai aura jAganA bhI / yaha zailI 'vibhajjavAyaM ca viyAgarejjA' kI upajIvI hai| bhagavAn mahAvIra ne anekAnta dRSTi kA prayoga kevala tAttvika vivecanA meM hI nahIM kiyA apita jIvana ke hara kSetra meM usa dRSTi ko ucita sthAna diyaa| kiMtu Aja kheda isa bAta kA hai ki isa vaijJAnika dRSTi ko hama jIvana kI vyAkhyA meM jor3anA bhUla gae haiN| paravartI AcAryoM ne bhI saiddhAntika stara para to anekAnta ko puSTa kiyA parantu usameM nAnA AyAma jor3ane para anekAnta ke sUtra jIvanagata aura vyavasthAgata bhI kie jA sakate haiM isa dizA meM prAjJa AcArya bahuta kucha nahIM kara paae| Aja yaha svara ubhara rahA hai ki anekAnta kA prayoga dainaMdina jIvana meM kaise saMbhava ho sakatA hai| vyakti nirapekSa samAja aura samAja nirapekSa vyakti kI kalpanA nahIM kI jA sktii| donoM kA sahaastitva hI kAmayAbI ho sakatA hai| jahAM bhI samAja hogA vahAM netRtva kI AvazyakatA hogii| netRtva vihIna samAja vizrRMkhalita ho jAtA hai aura usake vikAsa kI sArI saMbhAvanAeM dhUmila ho jAtI haiN|

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436 Multi-dimensional Application of Anekantavada Aja pAzcAtya dezoM meM eka vicAra panapa rahA hai ki eka netRtva kI AvazyakatA nahIM hai| saba svataMtra haiM, koI kisI ke adhIna kyoM raheM? mahAvIra ne isa bAta kA samAdhAna Aja ke hajAroM varSa pUrva de diyaa| unhoMne kahA nizcayanaya se AtmAnuzAsana hI anuzAsana kA sarvotkRSTa rUpa hai ata: ve kahate haiM - 1. purisA! attANameva abhiNigijjha 2. tumaMsi NAma sacceva jaM parighettavvaM ti manAMsi 3. appA ceva dameyavvo arthAt tuma jisa para zAsana karake hukUmata karanA cAhate ho, vaha tuma hI ho, yaha nizcayanaya kI vyAkhyA hai, isakI bhUmikA hareka ko sahasA prApta nahIM hotii| yaha vyaktigata dRSTikoNa hai para jahAM sAmAjika jIvana jInA hai vahAM vyavahAra ke stara para parAnuzAsana ke sUtroM kA vistAra bhI mahAvIra ne diyA - 1. 2. ANAnisaka guruNamuvavAyakArae iMgiyAgAra saMpaNe se viNI ti vaccaI || mAmagaM dhammaM jaM me buddhANusAsaMti sIeNa pharuseNa vA lAmo tti ANAe mama pehAe || AtmAnuzAsana aura parAnuzAsana donoM sApekSa satya haiN| AtmAnuzAsana jagAne ke lie prathama sUtra sahI hai para jaba taka AtmaniyaMtraNa na jage taba taka vyavahAra calAne ke lie dUsarA bhI satya hai / ataH nizcayanaya se hara vyakti apanA netA hai kyoMki vaha naitika saMkalpa karane aura usako kriyAnvita karane meM svataMtra hai para vyavahAra meM use bAhya anuzAsana sahanA bhI jarUrI hai, isa dRSTi se eka hI vyakti anuzAstA bhI hai aura anuzAsita bhii| AcArya zrI tulasI ne isI satya ko isa ghoSa meM mukharita kiyA hai - 'nija para zAsana phira anuzAsana' isI ghoSa kI vyAkhyA meM ve kahate haiM- hukUmata ke takhte para baiThA huA vaha vyakti dIna, hIna, anAtha aura parataMtra hai, jo apane Apa para anuzAsana nahIM kara sakatA / mahAvIra kA yaha sApekSa dRSTikoNa jahAM netA ke abhimAna ko samApta karatA hai vahIM hara eka ko anuzAsita rahane kI preraNA bhI detA hai / AcArAMga sUtra meM mahAvIra ne dArzanika zailI meM anuzAsana kA eka nayA rUpa hamAre sAmane rakhA hai - "kusale puNa No baddhe No mukke" arthAt kuzala vyakti bAhya anuzAsana se baddha nahIM hotA para AMtarika anuzAsana se mukta nahIM hotA / AcArya zrI tulasI isI bAta ko sAhityika zailI meM prastuta karate haiM - anuzAsana kI saMtaha para tairane vAlA baMdhatA hai aura usakI tahoM taka paMhucane vAlA mukta ho jAtA hai| ataH yaha

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anekAntavAda aura netRtva 437 sArvabhauma satya hai ki jo anuzAsana meM rahanA jAnatA hai vahI acchA anuzAstA bana sakatA hai- Agama vyAkhyA sAhitya meM yahI satya ujAgara huA hai - sIsassa huMti sIsA Natthi sIsA asiisss|| Aja samAja zAstriyoM ne netRtva kI aneka kasauTiyAM nirdhArita kI haiN| jaina, bauddha, aura vaidika sAhitya meM bhI anuzAstA kI aneka vizeSatAoM kA ullekha milatA hai para Aja hameM cintana karanA hai ki netRtva/anuzAstA meM yadi anekAnta ke kucha pahalU jor3a die jAya to vaha kitanA prabhAvI ho sakatA hai - anekAnta ke mukhya ghaTaka nimna haiM - 1. samanvaya 2. saha-astitva 3. Atmaupamya vRtti 4. saMbhAvanAoM kI svIkRti 5. sApekSatA 6. samatA 7. udAratA/sahiSNutA yadi ina ghaTakoM ko anuzAsana meM saMyukta kara diyA jAe to vaha jIvana aura hRdayagrAhI bana sakatA hai| samanvaya Agama sAhitya meM anuzAsana ke do rUpa milate haiM - sAraNA aura vAraNA, jise Aja kI bhASA meM protsAhana aura daMDa kaha sakate haiN| yadyapi ye virodhI se dikhAI dene vAle tattva haiM para anuzAstA yadi ina donoM kA samyak prayoga nahIM jAnatA to asaphala ho jAtA hai| jisa saMgaThana meM netA ucita kArya yA viziSTa kArya saMpAdita karane vAloM ko protsAhana nahIM detA vahAM saMgaThana gatihIna aura niSkriya bana jAtA hai tathA akRtya karane vAle para aMgulinirdeza nahIM hotA to saMgaThana doSoM kA Akara banakara raha jAtA hai| ata: mRdutA aura kaThoratA kI vyAvRtti anekAntadRSTi dvArA hI saMbhava hai| anyathA jahAM kevala niraMkuzatA yA kaThoratA hotI hai vahAM samUha TUTa jAtA hai aura jahAM kevala DhIla hotI hai, vahAM galatI kA pratikAra nahIM ho sktaa| ata: anekAntadRSTi anuzAstA ko yaha Aloka pradAna karatI hai ki kaba aura kahAM kahA jAye tathA kaba aura kahAM sahA jaaye| sarvatra kahA hI jAe to dhAgA TUTa jAtA hai aura sarvatra sahA hI jAe to Dora hAtha se chUTa jAtI hai|

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438 Multi-dimensional Application of Anekantavada kauTilya ne bhI apanA abhimata prastuta karate hue kahA - kevala kaThora daNDa dene vAlA zAsaka janatA meM kSobha utpanna karatA hai tathA mRdudaNDa dene vAle zAsaka kI janatA avahelanA kara detI hai| ata: ucita pratikAra apekSita hai| bhavabhUti anekAnta kI bhASA meM rAma ke anuzAsana kA citra prastuta karate hue kahate haiM- 'bajrAdapi kaThorANi mRdUni kusumAdapi' kaThoratA aura mRdutA kA samanvaya anekAnta dRSTi se hI saMbhava hai| dUsarA virodhI yugala hai zraddhA aura trk| kevala zraddhA aMdhI hotI hai aura korA tarka pNgu| yadi anuzAstA apane sadasyoM meM ina donoM kA samanvaya nahIM kara pAtA to vaha akAla meM hI saMgaThana ko chinna-bhinna kara DAlatA hai| kyoMki korI zraddhA meM samarpaNa to hotA hai paraMtu usase jar3atA hogI, cApalUsI panapegI tathA kore tarka meM bauddhikatA hogI para hRdaya nahIM hogaa| ___ ata: anekAnta kahatA hai ki bhAva va buddhi ke vaiSamya ko miTAyA nahIM jA sakatA para samanvaya sAdhA jA sakatA hai| ata: anuzAstA kA kartavya hotA hai ki zraddhA pravaNa vyaktiyoM kI buddhi ko tIkSNa kare aura tarka pravaNa vyaktiyoM ko samarpaNa kI yathArthatA kA bodha kraae| anekAnta dRSTi hI anuzAstA ke vyaktitva meM nizcaya va vyavahAra kA samanvaya kara sakatI hai| kevala nizcayanaya vyakti ko avyAvahArika banA detA hai tathA kevala vyavahAra antardRSTi vimukh| ata: netA yadi ina do dRSTiyoM se vyavahAra nahIM calAegA to vaha anuyAyiyoM ke sAtha ghula mila nahIM pAegA tathA zraddhA pAtra bhI nahIM bana skegaa| AcArya bhikSa ne apane dharmasaMgha meM ekataMtra va janataMtra ke samanvaya kA prayoga kiyaa| terApaMtha dharmasaMgha meM eka AcArya kI AjJA sarvopari hotI hai| kiMtu AcArya koI bhI nayA nirNaya apane sAdhu sAdhviyoM ke parAmarza se hI karate haiM tathA pratyeka sAdhu sAdhvI ko apane vicAroM ko prastuta karane tathA vikAsa karane kI pUrNa svataMtratA hai| ataH ina pratyakSa virodhI dikhane vAle yugaloM kA samanvaya zAsaka kI kSamatA ko to bar3hAtA hI hai, sAtha hI saMgaThana kI tejasvitA bhI bar3hatI hai| samanvaya kA yahI hArda hai ki virodhI se virodhI vicAroM meM apekSAbheda se satya kA darzana karA diyA jaae| ata: anekAnta do saccAiyoM ke bIca kA setu hai| saha-astitva virodha kA uttara virodha- yaha anekAnta nahIM hai vahAM to virodhoM kA sahAvasthAna hotA hai| samAja aneka vyaktiyoM kI ikAI kA samAhAra hai| sabakI ruciyAM, khAna-pAna, rahana-sahana, jJAna, buddhi Adi eka se nahIM hote| ata: sabakA saha astitva samasyA bana jAtA hai| kiMtu netRtva karane vAlA yadi isa bAta meM vizvAsa karatA hai ki virodhI

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anekAntavAda aura netRtva 439 yugaloM kA eka sAtha rahanA padArtha kA svabhAva hai vibhAva nahIM to vaha bhinna-bhinna vicAra vAle vyaktiyoM ko bhI eka Dora meM bAMdhe rakha sakatA hai, yaha saha-astitva ahiMsA ke vikAsa binA kahA~, saMbhava hai| ahiMsaka dRSTi ke vikAsa meM anekAnta kA vizeSa yogadAna hai kyoMki anekAnta yaha prazikSaNa detA hai ki virodha vicAroM meM hai, astitva meM nahIM, tathA saba apanI sImA meM raheM, dUsare kI sImA meM na jAeM, svayaM kI sImA kA atikramaNa na kreN| ata: anekAnta bheda meM abheda, anekatA meM ekatA tathA virodha meM avirodha ke darzana karAne meM sakSama hai| Avazyaka niryakti kA eka prasaMga hai ki rAjA ne Adeza diyA ki memane ko pUrA bhojana diyA jAe para vajana na bar3hane paae| vyakti cintita aura tanAvagrasta ho gayA ki do virodhI bAteM eka sAtha kaise saMbhava hai para putra bahuta khale dimAga kA thaa| usane samasyA kA samAdhAna kara diyA ki memane ko siMha ke piMjare ke pAsa rakha diyA jaay| aneka dina bItane para bhI memane kA vajana nahIM bar3ha skaa| yadyapi pauSTika bhojana aura vajana na bar3hanA donoM virodhI bAteM haiM para anekAnta dharAtala para aisA virodha nahIM jisakA saha astitva na ho ske| yadi anuzAstA anekAnta kA prayoktA nahIM to vaha do virodhoM meM tIsarA virodha paidA kara degA yA to donoM meM sAmaJjasya sthApita kara degaa| anuzAstA ko yaha samajhanA bhI Avazyaka hai ki sahaastitva anekAnta kA aMga hai| para anekAnta meM bhI anekAnta hai - dhArmikatA aura caritrahInatA kA saha astitva yA sahAvasthAna nahIM ho sktaa| Atmaupamya vRtti _Atmaupamya kA tAtparya yaha nahIM hai ki sabako samAna banA diyA jaay| isakA artha hai - sabameM AtmA ke astitva kI gaharI anubhUti karanA, sahAnubhUti rakhanA, dUsare kI pIr3A kA saMvedana svayaM krnaa| jaba anuzAstA meM yaha ahiMsaka vRtti vikasita hogI to saMgaThana eka kuTumba bana jAtA hai phira vahAM kalaha, vaimanasya, saMgharSa evaM vaicArika hiMsA kI ciMgAriyAM prajlavita nahIM hotii| kisI bhI saMgaThana ko Atmaupamya kI vizAla bhAvanA se bAMdhA jA sakatA hai| saMghahita meM vyaktigata hita ko gauNa karanA anuzAstA kI saphalatA kI prathama kasauTI hai, jisakI prApti anekAnta kI udAra dRSTi se hI saMbhava hai| kyoMki anekAnta svatva kA vistAra karatA hai vahAM apanA aura parAyA yaha bheda rekhA nahIM hotii| yadi netA svayaM ko samaSTi rUpa nahIM banA pAtA to vaha zraddhApAtra nahIM bana sktaa| saMbhAvanAoM kA svIkaraNa anekAnta yaha dRSTi pradAna karatA hai ki vartamAna paryAya ke AdhAra para kisI

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440 Multi-dimensional Application of Anekantavada ke bAre meM koI nirNaya mata lo kyoMki manuSya kI durbalatA hai ki vaha saba paryAyoM ko nahIM jaantaa| bhaviSya meM anya paryAyoM kA AvirbhAva bhI saMbhava hai| yaha dRSTi yadi anuzAstA meM nahIM hotI to vaha anuyAyI meM soyI anaMta saMbhAnavAoM ko nahIM dekha sktaa| Aja maMdabuddhi aura sAmAnya lagane vAlA vyakti bhaviSya meM mahAn dArzanika aura tattvavettA bhI bana sakatA hai / sApekSatA saMsAra kA hara padArtha eka dUsare se sApekSa hai, yaha anekAntadRSTi anuzAstA ko dUsare ke virodhI vicAra meM bhI avirodha dekhane kI dRSTi pradAna karatI hai| nirapekSa zAsaka kevala apane dRSTikoNa se hI dUsare kI bAta sunegA isalie dUsare ke hitakArI sujhAva ko bhI mAnya nahIM kara paaegaa| ata: sApekSa dRSTi anuyAyI ke kathana kI apekSA ko samajha kara use sahI mArgadarzana de sakatI hai| sApekSatA vinamratA kI janmadAtrI hai| vinamra vyakti hI satya kA sAdhaka aura dUsare kI acchAI ko grahaNa kara sakatA hai| vaicArika dharAtala para jaba sApekSatA kA avataraNa hotA hai taba netA kI saMkIrNatA aura AgrahavRtti ye donoM avaguNa palAyana kara jAte haiN| anuzAstA eka saMgaThana ko sAtha lekara calatA hai ata: vaha vyavasthAsUtra ko hI nahIM saMbhAlatA kiMtu usa saMgaThana ke darzana aura uddezya ko bhI surakSita rakhatA hai| nirapekSa vyakti virodhI mata kI upAdeyatA se lAbha nahIM uThA sktaa| ataH anekAnta dRSTi hI netA kA mArgadarzana karatI hai ki eka vicAra dUsare vicAroM se sApekSa hokara hI satya ho sakatA hai, nirapekSa hote hI asatya ho jAtA hai| sApekSatA ke binA siddhAntoM kA sahI pAlana bhI aura avabodha bhI nahIM ho sktaa| eka vyakti sigareTa bahuta pItA thaa| use jaba sigareTa ko svAsthya kA zatru batAyA gayA to vaha bolA-IsA ne kahA zatru se bhI pyAra karo isIlie maiM sigareTa pItA huuN| sApekSatA ke abhAva meM hI aisI tathyahIna bAta kahI jA sakatI hai| sApekSa cintana hI anuzAstA meM yaha udAra bhAva bharatA hai ki anuyAyI hamezA anuyAyI na rahe vaha svayaM svataMtra ho jaae| mahAvIra isake bar3e prayoktA the| unhoMne kahA hara bhakta bhagavAna bana sakatA hai yadi vaha apanI svataMtra cetanA jagA le| samatA aura sahiSNutA anekAnta kA paryAya hai - samatA, viitraagtaa| samatA anuzAsana kA prANa hai| AcArya mahAprajJa kahate haiM anekAnta tIsarA netra hai aura vaha samatA hai| yadi anuzAstA

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anekAntavAda aura netRtva 441 rAga aura dveSa se prabhAvita hai to usakA nirNaya aura anuzAsana niSpakSa nahIM raha skegaa| dveSa kI prabalatA meM choTI galatI bhI bar3I najara AegI tathA rAga ke Adhikya meM anuyAyI kI bar3I galatI bhI choTI lgegii| aisI sthiti meM samUha meM dalabaMdI aura viplava kI sthiti utpanna ho jaayegii| ata: Aja ke samAjazAstriyoM ne netRtva kA sabase bar3A guNa taTasthatA mAnA hai| rAjanaitika netRtva bhAI bhatIjAvAda aura pArTIbAjI ke kAraNa kalaMkita ho rahe haiN| saMtulita jIvana jIne ke lie vaiyaktika stara para bhI anuzAstA ko samatA se bhAvita honA Avazyaka hai kyoMki anuzAsana karane para bhI anugAmI para usakI pratikriyA do prakAra kI ho sakatI hai - hiyaMta taM maNNae paNNo vesa hoI asaahnnaa| eka use hitakara mAnatA hai aura dUsarA isake virodha meM apanI tIvra pratikriyA bhI abhivyakta kara sakatA hai| usa sthiti meM anuzAstA kI kasauTI hotI hai ki vaha svayaM zAnta rahakara anuzAsana kI hitakAritA kA spaSTa avabodha karAe, tathA yaha bhI bodha karAtA rahe ki yaha kaTaka auSadhi pIr3ita karane ke lie nahIM apitu rogamukta karane ke lie dI gayI hai| pratikUla paristhiti meM anekAnta yaha viveka detA rahatA hai ki eka hI kriyA kA pariNAma eka jaisA honA anivArya nahIM hai| amuka vyakti merI bAta nahIM mAnatA to usake sAmane bhI koI vivazatA hogii| sApekSa cintana anuzAstA ke saMtulana ko banAe rakha sakatA hai| zAsaka yadi samatA se anuprANita nahIM hai to prazaMsA meM phUla jAegA aura niMdA meM kumhalA jaaegaa| sAmyayoga se bhAvita zAstA AMtarika aura bAhya dvandvoM meM mAnasika saMtulana banAe rakhatA hai| anekAnta gur3a aura gobara ko eka samajhane kI samatA yA sAmya kI bAta nahIM kahatA para gur3a ke prati rAga aura gobara ke prati dveSa dUra kara unake apane kSetroM meM donoM kI upayogitA ko svIkRti detA hai aura yahI sAmyayoga yA samatA hai| _ anekAnta sahiSNutA kA janmadAtA hai kyoMki hara pratikUla paristhiti meM vidhAyaka ciMtana banAe rakhane ke kAraNa vaha vyakti ko uttejita nahIM hone detaa| netA yadi sahiSNu aura paristhiti se aprabhAvita nahIM hogA to vaha samUha ke manobala ko bhI banAe nahIM rakha skegaa| kaSTa kI sthiti meM bhI anekAnta yaha cintana detA hai ki sardI garmI ko nahIM miTAyA jA sakatA para unheM prasannatA se sahA jA sakatA hai| mahAvIra ne isI dRSTi se itanI pratikUla paristhitiyoM kA samatA se sAmanA kiyaa| lacIlApana Aja ke samAjazAstrI netA kA sabase bar3A guNa lacIlApana mAnate haiN|

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442 Multi-dimensional Application of Anekantavada parivartita paristhiti meM yadi nirNaya badalane kI sthiti netA meM nahIM haiM to vaha apane samUha ko bhI sthitipAlaka aura rUr3ha banA degaa| anekAnta kA mukhya darzana yahI hai ki paryAya satya hai para dhrauvya ke saath| netA yadi maulikatA ko surakSita rakhate hae paristhiti ke anusAra svayaM ko tathA saMgaThana ko nahIM badalatA to vaha yuga ke sAtha gati karane meM pichar3a jAtA hai| isI kA dUsarA pahalU yaha hai ki yadi parivartana meM anuzAstA kA vizvAsa nahIM hogA to vyakti ke badala jAne para bhI vaha use purAne cazme se dekhegA tathA usake prati nyAya nahIM kara pAegA ataH lacIlApana svabhAvaparivartana aura vyavasthA parivartana donoM meM yogabhUta banatA hai| samUha meM nAnAruci vAle vyakti hote haiM yadi cintana lacIlA na hokara saMkIrNa yA ekAMgI hogA to sabakI kSamatAoM kA lAbha nahIM uThAyA jA sakegA ata: unakA samyaka niyojana bhI nahIM ho skegaa| anAgrahI zAsaka dravya, kSetra, kAla, aura bhAva ke anusAra kisa vyakti ko kahAM niyojita karanA - yaha nirNaya karane meM kAmayAba hotA hai tathA yogyatA aura kSamatA ke anusAra sabako bhinna-bhinna kSetroM meM gati karavAkara apane saMgaThana ko zaktisampanna aura pragatizIla banA detA hai| vyavahArabhASya kA nimna udAharaNa anuzAsana meM anekAnta kA bejor3a udAharaNa hai| eka hI galatI tIna ziSya karake Ae para tInoM ko daMDa alaga-alaga diyA gyaa| eka vyakti jisane kabhI galatI nahIM kI use bahata kama daNDa diyA gayA, galatI mahasUsa karane vAle ko kucha jyAdA tathA bAra-bAra galatI karane vAle ko adhik| dekhane meM yadyapi yaha pakSapAta pUrNa nirNaya lagatA hai para usakA pariNAma ThIka aayaa| yadi lacIlApana yA avasara ko samajhane kI kSamatA nahIM to sarvatra ArAjakatA kA rAjya ho jaayegaa| AcArya zrI tulasI ne apane anuzAsana meM aise aneka prayoga kie| eka samaya aisA AyA jaba saMgha ke aneka variSTha sAdhuoM ne kisI vicArabheda se saMghaviccheda kara diyaa| usa samaya AcArya zrI ne jo nirNaya liyA vaha anekAntadRSTi kA jIvanta udAharaNa thaa| unhoMne sahI hote hae bhI apane vyaktigata vicAroM ko chor3a diyA tathA sabako Azvasta karate hue saMgha kI ekatA ko khaMDita nahIM hone diyaa| unakI anAgraha vRtti ko dekhakara virodhI saMta bhI samarpita ho ge| yaha anuzAsana meM anekAnta ke prayoga kA camatkAra thaa| ataH anuzAstA ko aneka bAra saphalatApUrvaka pIche bhI haTanA par3atA hai| dArzanika kSetra meM anekAnta ko siddhAnta rUpa meM hI nahIM apitu anuzAstA

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anekAntavAda aura netRtva 443 ko ise vyavahAra meM bhI lAgU karanA par3atA haiN| yadi vaha apekSA dekhakara gauNa ko mukhya aura mukhya ko gauNa nahIM banAegA to samAja meM sakriyatA nahIM A skegii| mukhya yadi sadaiva mukhya banA rahegA to anya pratibhAoM ko ubharane kA maukA nahIM milegA tathA vikAsa kA dvAra baMda ho jaaegaa| isI prakAra mukhya yadi gauNa nahIM banegA to usake ahaMkAra ko tor3anA muzkila ho jaaegaa| samaya ke anusAra jahAM jisakI apekSA ho, use vahIM niyukta karanA netRtva kI saphalatA kA sUtra hai, para yaha nirNaya saMkIrNatA aura ekAMgitA se saMbhava nahIM hai| ata: sahI samaya para sahI nirNaya anekAnta dvArA hI saMbhava netRtva kI dRSTi se sabhI kSetroM meM anekAnta ko vyavahAra meM lAne kI apekSA hai| Aja kA dhArmika netRtva kevala ekAntika dRSTi para AdhArita hai, isIlie sAmpradAyika vaimanasya kA viSa tejI se bar3ha rahA hai| anekAnta hI yaha udAra dRSTi de sakatA hai ki mandira hI nahIM girajAghara bhI satya ho sakatA hai|

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samAja meM anekAntavAda evaM syAddhAda kI mahattA DaoN0 kastUracaMda kAsalIvAla 'anekAnta' evaM 'syAdvAda' donoM hI zabda jisa prakAra dArzanika kSetra meM mahattvapUrNa bane hue haiM usI prakAra sAmAjika kSetra meM bhI ina donoM kI vyApaka mahattA hai| ___ anekAntavAda-syAdvAdaparaka nIti ko jainanIti ke nAma se AcArya amRtacandra ne apane puruSArthasiddhayupAya meM saMbodhita kiyA hai| jaise gvAlina (dahI se makkhana nikAlane ke lie) mathAnI meM saMlagna rassI ke eka chora ko apanI ora khIMcatI aura dasare chora ko zithila karatI tathA phira dUsare ko apanI ora khIMcatI aura prathama chora ko zithila karatI huI apane iSTa kArya meM arthAt dahI meM se navanIta nikAlane meM saphala hotI hai vaise hI jinendra kI anekAntAtmaka syAdvAdaparaka nIti jainanIti hai jisake dvArA vastutattva kA jJAna evaM mokSamArga kI sahI dizA prApta ho sakatI hai| gvAlina yadi rassI ke eka chora ko pakar3e rahakara use hI khIMcatI calI jAye to dahI se makkhana nahIM nikala sktaa| usI prakAra vyakti sarvathA ekAnta pakSa grahaNa kara vastu kA yathArtha svarUpa jo anekAntAtmaka hai kA jJAna prApta nahIM sktaa| - isI anekAntAtmaka paddhati ke dvArA eka hI samaya meM eka hI vastu meM nAnA virodhI dharmoM kA samAveza kiyA jA sakatA hai| jaise eka hI vyakti kisI kA pitA hai to kisI kA putra bhI, kisI kA mAmA hai to kisI kA kAkA bhI, yadi hama usa vyakti ko eka hI saMbaMdha se pukArate raheMge to usakA vAstavika svarUpa nahIM jAnA jA sktaa| isa prakAra kevala dRSTikoNa kA aMtara hai| vyakti yA vastu meM do virodhI guNoM kA dRSTikoNa apekSAkRta satya hai aura yadi eka vastu ko eka hI rUpa meM dekhA jAya to vaha mAtra ekAntavAdI dRSTikoNa hogA jo vastu kA samyak jJAna karAne meM sakSama nahIM hogA kyoMki vastu anantadharmAtmaka hai| eka vyakti ko pitA, putra, mAmA, bhAI, nAnA evaM kAkA kahane meM sApekSavAda siddhAnta ko samajhanA anekAntavAda ko sAmAjika mahattva pradAna karatA hai| anekAnta paddhati samanvaya kA vaha mArga hai jo apanI bAta ko satya mAnane ke sAtha hI anya bAtoM

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samAja meM anekAntavAda evaM syAdvAda kI mahattA ko bhI apekSAkRta satya svIkAra karane meM saMkoca nahIM krtaa| isalie jainadarzana anekAntavAdI darzana kahalAtA hai aura anekAntavAda tathA jaina darzana zabda paraspara paryAyavAcI bana gaye haiN| + anekAnta zabda 'aneka' 'aMta' ina do zabdoM ke mela se banA hai aura usakA artha kiyA gayA hai ki jisameM aneka aMta arthAt dharma pAye jAte haiM use anekAnta kahate haiM / jo bhI jIvAdi padArtha haiM ve saba anekAnta svarUpa haiM tathA jo vastu anekAnta svarUpa hai vahI niyama se kArya karane meM samartha hai|' AcArya samantabhadra ne AptamImAMsA meM anekAnta ko paribhASita karate hue kahA hai ki sat-asat, nityaanitya, eka, aneka ityAdi sarvathA ekAnta kA nirAkaraNa anekAnta hai| vaise to sabhI dharma darzana anekAnta ko kisI na kisI rUpa meM svIkAra karate haiM lekina jaina darzana meM isako siddhAnta kA rUpa dekara jaina AcAryoM ne apane vizAla dRSTikoNa kA paricaya diyA hai| jisa aNu meM jahA~ apanI zaktiyoM ko apane meM sameTane kI AkarSaka zakti hai vahI dUsare aNu meM dUra rahane kI vikarSaNa zakti bhI hai| agara aisA na hotA to yA to graha - upagraha apane tattvoM ko sauramaMDala meM bikhera dete athavA saba TakarAkara viplava macA dete kintu aisA nahIM hai| vijJAna kI jo zakti sRjanakArI hai vahI prANaghAtI bhI hai| isa prakAra vizva ke pratyeka kSetra meM anekAntAtmakatA parilakSita hotI hai|' anekAnta sarvanayAtmaka hai, jisa prakAra bikhare hue motiyoM ko eka sUtra meM bikherane se motiyoM kA sundara hAra bana jAtA hai usI prakAra bhinna-bhinna rUpoM ko syAdvAda rUpI sUtra meM piro dene se sampUrNa naya zruta pramANa kahe jAte haiM / 3 anekAntavAda ke mAdhyama se samAja meM kalaha, azAMti evaM virodha kA vAtAvaraNa dUra kiyA jA sakatA hai| yadi hama Agraha ko chor3akara apekSAvAda ko apanA leM to phira jhagar3A evaM virodha kisa bAta kA / yahA~ lar3AI 'hI' aura 'bhI' ke bIca meM hai| anekAntavAda 'bhI' kA samarthana karatA hai aura hI kA virodha / eka kavi ne usI bAta ko nimna prakAra spaSTa kiyA hai| - bhI se bhalA huA duniyA~ kA hI se Ahata huA anekAnta darzana hai bhArI | bhI meM bhArI / hI meM hai Agraha yadi apekSAe~ haTa jAe~ to Tika pAte dharma nahIM binA apekSA dharma karma kA pAyA jAtA marma nahIM // 445

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446 Multi-dimensional Application of Anekantavada avayava se avayavI mile hoM ho sakatA yaha satya nahIM anekAnta ke sivA sAmane lAtA koI tathya nahIM / / jo pUrNa hai vahI anekAnta hai| eka hI vastu meM asti, nAsti, nitya-anitya, eka-aneka Adi virodhI kahe jAne vAle dharma milate haiM kintu eka zabda eka samaya meM vastu ke eka hI dharma kA AMzika vyAkhyAna kara sakatA hai| eka zabda meM itanA sAmarthya nahIM ki vaha vastu ke sabhI dharmoM kA eka sAtha nirUpaNa kara de| isalie satya ko prakAzita karane ke eka mAtra sAdhana zabda kI isa aparihArya kamajorI ko anubhava karake hamAre tIrthaMkaroM ne syAdvAda siddhAnta kA AviSkAra kiyaa| 'syAt' zabda kA abhiprAya kathaMcit yA "kisI apekSA se" hai jaisA ki AptamImAMsA meM AcArya samantabhadra ne kahA hai - syAdvAdaH sarvathaikAntatyAgAt kiNvRttcidvidhiH| bhagavAna mahAvIra ke upadeza kA pratyeka vAkya syAt, kathaMcit yA kisI apekSA se hotA thA kyoMki usake binA pUrNa satya kA prakAzana nahIM ho sktaa| ___ anekAMtamayI vastu kA kathana karane kI paddhati syAdvavAda hai| aneka dharmavAlI vastu ke sabhI dharmoM kA kisI bhI eka zabda yA vAkya ke dvArA yugapat kathana karanA azakya hai isalie prayojana vaza eka dharma ko mukhya evaM zeSa dharma ko gauNa karake vastu kA kathana karanA syAdvavAda hai aura isI prayojana se anekAMtavAdI apane pratyeka zabda ke sAtha 'syAt' athavA 'kathaMcit' zabda kA prayoga karatA hai| kathaMcit zabda ke prayoga se yaha spaSTa ho jAtA hai ki jo kathana kiyA jA rahA hai vaha aMza ke saMbaMdha meM hai pUrNa vastu ke saMbaMdha meM nhiiN| vAstava meM syAt asti, syAt nAsti, syAt astinAsti, syAt avaktavya Adi ye pramANa saptabhaMgI haiN| svadravya, svakSetra, svakAla aura svabhAva kI apekSA dravya asti rUpa hai| vahI para dravya, para kSetra, para-kAla aura para bhAva kI apekSA nAsti rUpa hai| svadravyAdi catuSTaya aura paradravyAdi catuSTaya donoM kI apekSA lagAne para eka hI vastu syAt asti aura syAt nAsti svarUpa hotI hai| donoM dharmoM ko eka sAtha kahane kI apekSA se vastu avaktavya hai| isI prakAra apane-apane naya ke sAtha artha kI yojanA karane para vastu asti avaktavya, nAsti avaktavya, aura asti-nAsti avaktavya hai| "jIvana hai" isa vacana bhaMgI meM jIvana ke astitva kA pratipAdana hai| kintu jIvana kevala astitva hI nahIM hai vaha aura bhI bahuta kucha hai| jIvana nahIM hai isameM jIvana ke nAstitva kA pratipAdana hai| kintu jIvana kevala nAstitva hI nahIM hai, vaha aura bhI bahuta kucha hai| isalie jIvana hai aura jIvana nahIM hai - yaha kahanA satya nahIM hai kintu satya yaha hai ki syAt jIvana hai syAt jIvana nahIM hai|

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samAja meM anekAntavAda evaM syAdvAda kI mahattA / 447 astitva ko asvIkAra nahI kiyA jA sakatA, isa apekSA se vaha hai| nAstitva ko svIkAra kie binA usakA astitva siddha nahIM hotA, isa apekSA se vaha nahIM hai| usake hone aura nahIM hone ke kSaNa do nahIM haiN| vaha jisa kSaNa meM hai usI kSaNa meM nahIM hai aura jisa kSaNa meM nahIM hai usI kSaNa meM hai| ye donoM bAteM eka sAtha nahIM kahI jA sakatI haiN| isa apekSA se jIvana avaktavya hai| isa taraha zeSa tIna bhaMgoM ko arthAt asti avaktavya, nAsti avaktavya aura asti nAsti avaktavya ke svarUpa ko jAna lenA Avazyaka hai| vastu ke akhaMDa jJAna kA bodha tabhI ho sakatA hai jaba usake sAtha syAt (apekSA) zabda kA bhAva jur3A ho| deza kA pradhAnamaMtrI kisI apekSA se sarvocca zAsaka hai kintu rASTrapati kI apekSA se use hama sarvocca zAsaka nahIM kaha skte| isI taraha pradeza ke mukhyamaMtrI kA apane pradeza kI apekSA se sarvocca pada hai kintu deza ke pradhAnamaMtrI kI apekSA se usakA sarvocca pada nahIM hai| isa prakAra kisI bhI siddhAnta evaM mAnyatA kA, apekSA ke dhAge ko tor3akara pratipAdana hotA hai to mithyA hai kintu apekSA ke dhAge ko jor3akara yadi unakA pratipAdana kiyA jAtA hai to vaha satya ho jAtA hai| bhagavAna mahAvIra ko jaba unake sAthI DhUMDhane gaye to ve mahala kI caturtha maMjila para the| jaba unakI mAtA se pUchA gayA ki mahAvIra kahA~ hai? to unhoMne kahA ki ve nIce haiM kyoMki ve chaThI maMjila meM thIM aura jaba unake pitA se pUchA gayA to unhoMne kahA ki Upara haiM kyoMki ve dUsarI maMjila meM the| yahA~ unakI mAtA kA kathana eka apekSA se sahI hai to kisI apekSA se pitA kA kathana bhI sahI hai| anekAnta kA artha hai vastu kI akhaMDa sattA kA bhAna aura syAdvAda kA artha hai eka khaMDa ke mAdhyama se akhaMDa vastu kA kthn| isalie AcAryoM ne anekAntavAda ko vizva kA ekameva guru svIkAra karake usako namaskAra kiyA hai| saptabhaMgI naya ko bhagavAna mahAvIra ne aneka dRSTAntoM dvArA samajhAyA hai| unameM cha: aMdhoM aura hAthI kA dRSTAnta atyadhika prasiddha hai| sabhI chaho aMdhoM ne hAthI ke ekaeka sUMDa, paira, kAna, pUMcha Adi aMgoM ko chuA aura una-una aMgoM ko hI hAthI samajha liyaa| kintu sabakA hAthI ke sambandha meM jJAna apUrNa evaM AMzika thA, hAthI kA pUrNa jJAna to ina sabhI AMzika jJAnoM kI samagratA meM hai, kyoMki hAthI sabhI aMgoM kI samaSTirUpa hai| isa udAharaNa se yaha bhI spaSTa hai ki yadi hama apanI-apanI mAnyatA yA dRSTikoNa ko hI satya mAna baiTheM to vaha ekAntika dRSTikoNa hogA jisase anaikAntika vastu ke vAstavika svarUpa ko nahIM jAnA jA sktaa| anekAnta eka nyAyAdhIza anekAnta darzana to vastu tattva ke nirdhAraNa ke lie nyAyAdhIza ke pada para

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448 Multi-dimensional Application of Anekantavada pratiSThita hai| isake korTa meM vibhinna vAdArthI apane-apane vAda ko pratiSThita karane hetu hote haiM tathA apanA-apanA pakSa prastuta karate haiM aura aMta meM anekAnta darzana sabakI samIkSA karate hue apanA nirNaya sunAtA hai| pratyeka vastu apanA judA-judA svabhAva rakhatI hai aura vaha svabhAva apanI hI vastu meM rahatA hai paravastu meM nahIM rhtaa| yadi aisA nahIM mAnA jAyegA to Aga, pAnI ho jAyegA aura pAnI, Aga ho jaayegaa| kapar3A, miTTI ho jAyegI aura miTTI, kapar3A ho jaayegaa| koI bhI vastu apane svabhAva meM sthira nahIM raha skegii| aba anekAnta ke korTa meM prativAdI se prazna pUchA jAtA hai kyA hama sAmane rakhe hue ghar3e ko bhI asat kaha sakate haiM? isa prazna se prativAdI bhrama meM par3a jAtA hai ki sAmane rakhe hue ghar3e ko asat kaise kahA jA sakatA hai lekina phira usako yAda dilAyA jAtA hai ki ghar3A sva svabhAva kI apekSA ho to use sat kahA jAtA hai para vastu ke svabhAva kI apekSA to duniyA~ kI pratyeka vastu asat hai| isalie yaha nirNaya huA ki kisI apekSA se ghaTa hote hue bhI asat hai kyoMki sarvathA sat evaM sarvathA asat koI vastu ho hI nahIM sktii| hA~ ! apekSAvAda ke sUcaka 'syAt' zabda kA viniyojana kara diyA jAya to kahA jA sakatA hai ki dravya kathaMcit sat tathA kathaMcit asat hai| __ AcArya samantabhadra ne isa prakAra ke nyAyAlaya kI apanI AptamImAMsA meM vyavasthA kI hai jisameM sabhI vAdiyoM ke tarkoM kA anekAnta-syAdvAda ke AdhAra para nirAkaraNa kiyA hai aura apane pakSa meM sabala pramANa diye haiN| vyavasthApaka kA pada ___ anekAnta darzana vyaktigata evaM samAjagata jhagar3oM, kalaha evaM virodhI bhAvanAoM ko dUra kara paraspara sauhArda utpanna karatA hai| yadi kisI vastu ko lekara do vyaktiyoM meM jhagar3A ho rahA ho, samAja ke do vargoM meM Agraha ke kAraNa azAMti banI huI hai, to anekAnta vicAradhArA ke mAdhyama se donoM pArTiyoM meM sAmaMjasya sthApita kiyA jA sakatA hai| rASTroM ke bar3e-bar3e vivAda miTAye jA sakate haiN| __ jaise do AdamI bAjAra meM sAmAna kharIdane ke lie jAte haiN| vahA~ kisI vastu ko eka vyakti acchI batalAtA hai to dUsarA use burI batalAtA hai| donoM meM bAta bar3ha jAtI hai aura jhagar3e kI naubata A jAtI hai taba dukAnadAra athavA koI rAhagIra donoM ko samajhAte hae kahatA hai ki bhAI lar3ate-jhagar3ate kyoM ho| yaha cIja acchI bhI hai aura burI bhI hai / tumhAre lie jo vastu acchI hai aura usake lie burI ho sakatI hai| apanIapanI dRSTi hai| sAmAjika samIkaraNa ke lie uttama sAdhana anekAntavAda se sAmAjika samIkaraNa biThAye jA sakate haiN| vartamAna jaina

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samAja meM anekAntavAda evaM syAdvAda kI mahattA samAja meM tIrthoM ko lekara, mAnyatAoM ko lekara, saMsthAgata gatividhiyoM ko lekara jo jhagar3e evaM manamuTAva haiM una sabako anekAnta siddhAnta ke sahAre sulajhAyA jA sakatA hai / anekAnta darzana kI nIMva meM syAt aura kathaMcit aise nIMva ke patthara haiM jisake prayoga se bahuta sI samasyAoM ko sulajhAyA jA sakatA hai| jaina darzana ke aneka AcAryoM ne anekAnta darzana kA pramukha rUpa se vivecana kiyA hai| ina AcAryoM meM AcArya kundakunda, samantabhadra, akalaMkadeva, haribhadra sUri aura AcArya hemacandra kA nAma ullekhanIya hai / ina AcAryoM dvArA anekAnta darzana ke prabala samarthana se samasta deza meM isa darzana ke prati jana-jana kI zraddhA, bar3hI, aura dhArmika sahiSNutA ko jIvana meM utAra kara anekAntavAda ne bhArata ke sAMskRtika abhyudaya meM apanA pUrNa yogadAna diyaa| Aja to sArA rASTra mahAvIra ke isa siddhAnta kA cira RNI hai| rASTrakavi rAmadhArI siMha dinakara ke zabdoM meM 'anekAnta kA anusaMdhAna bhArata kI ahiMsA sAdhanA kA caramotkarSa hai aura sArA saMsAra ise jitanA hI zIghra apanAyegA vizva meM zAMti bhI utanI hI zIghra sthApita hogii|' isI taraha DaoN0 harisatya bhaTTAcArya ke zabdoM meM jainoM kA anekAntavAda hameM vyAvahArika jIvana meM samabhAva kI dizA detA hai| vaha kahatA hai ki apane pakSa ke sAtha vipakSa ko bhI dhyAna meM rakhakara sahI niSpakSa nirNaya kro| isIlie anekAnta ahiMsA ke sukha ke lie paramAvazyaka hai| anekAnta para AdhArita ahiMsA dvArA hI vizva meM zAMti kI sthApanA kI jA sakatI hai| Aja bhArata vizva kA sabase bar3A lokatAMtrika deza hai aura isa lokataMtra ke mahala kI nIMva kA patthara anekAnta ko banAnA cAhie jisase jhaMjhAvAtoM meM bhI vaha surakSita raha ske| dhArmika sadbhAva evaM vaicArika sahiSNutA ke lie anekAnta kI AtmAnubhUti paramAvazyaka hai / isa prakAra jitanA adhika anekAnta darzana hamAre jIvana meM utaregA utanA hI deza evaM hamArA jIvana samRddhi evaM vikAsa patha para agrasara ho skegaa| sandarbha 1. kArtikeyAnuprekSA - 227 2. arhat sUtra - pRSTha saMkhyA 990 3. syAdvAdamaMjarI 30/336/29 4. vizvajyoti mahAvIra - gaNeza muni zAstrI pR0 saM0 141-42 449

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samAja vyavasthA meM anekAnta samaNI maMgalaprajJA jeNa viNA logassa vi vavahAro savvahA Na nivvaDaI / bhuvaNekkaguruNo, Namo aNegaMtavAyassa' / / tassa anekAntavAda ko namaskAra hai, kyoMki usake binA isa saMsAra kA vyavahAra bhI saMcAlita nahIM ho sakatA / satya prApti kI bAta to dUra, anekAnta ke abhAva meM samAja, parivAra Adi ke sambandhoM kA nirvAha bhI samyak rUpa se nahIM ho sktaa| anekAnta sabakI dhurI meM hai, isalie vaha samUce jagat kA ekamAtra guru aura anuzAstA hai / sArA satya aura sArA vyavahAra usake dvArA saMcAlita ho rahA hai| anekAnta prANa hai, zaraNa hai, gati aura pratiSThA hai| jaina darzana kA prANa - tattva anekAnta hai / anekAnta mAtra dArzanika siddhAnta nahIM hai| jIvana ke vyAvahArika pahaluoM se jur3I samasyAoM kA samAdhAna bhI hama anekAnta ke Aloka meM prApta kara sakate haiN| bhagavAna mahAvIra kA udghoSa rahA AcAra meM ahiMsA aura vicAra meM anekAnta kA prakAza ho / ahiMsA anekAnta kA hI vyAvahArika pakSa hai| anekAnta arthAt vastu ko, satya ko aneka pahaluoM se dekhanA evaM smjhnaa| vItarAgatA, samyak darzana ye anekAnta ke hI samAnArthI haiN| vItarAgatA kA artha hai- rAga-dveSa mukta cetanA / jaba taka rAga-dveSa rahegA taba taka anekAnta vyavahArya hI nahIM ho sktaa| jaise-jaise rAga-dveSa kA prahANa hogA anekAnta kI jyoti prajvalita hogii| samyak darzana ke abhAva meM dRSTikoNa kA pariSkAra nahIM hogaa| usake pariSkAra ke abhAva meM icchita sAdhya kI tarapha, caraNa gatizIla nahIM ho skte| satya eka rUpa hai para usakA pratipAdana aneka rUpa se ho rahA hai| satahI dRSTi se dekhane para vaha pratipAdana paraspara sarvathA virodhI pratIta hotA hai / kintu anekAnta ke Aloka meM dekhane se samasyA samAhita hotI hai| satya anubhava kA viSaya to ho sakatA hai kintu bhASA dvArA usakA prakaTIkaraNa nahIM kiyA jA sakatA / sampUrNa jJAna vANI kA *

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samAja vyavasthA meM anekAnta 451 viSaya nahIM ho sktaa| vANI ke dvArA to satyAMza kA hI pratipAdana kiyA jA sakatA hai| anekAMta ke anusAra sabhI vicAroM meM satyAMza hai ve bhrAnta nahIM haiN| siddhasena divAkara ne kahA - "jAvaiyA vayaNavahA tAvaiyA ceva hoMti nnyvaayaa|' kinta isa saccAI ko bhI sAmane rakhanA hogA ki vicAra meM satyAMza avazya hai kintu vahI ekamAtra pUrNa satya nahIM hai| isa kasauTI para cintana ko kasane para vicAra kabhI saMkIrNa nahIM ho skte| sambhAvanAoM kA vyApaka dvAra khulA rahatA hai| dravya, kSetra, kAla evaM paristhiti Adi ke anusAra cintana mukhya, gauNa bhI hote rahe haiN| anekAnta svata: siddha tattva-mImAMsA nahIM vaha vicArataMtra kA upakaraNa hai| dArzanika samasyAoM ke nirAkaraNa meM anekAnta kA prayoga bahuta huA hai| kintu Aja yaha apekSA mahasUsa kI jA rahI hai ki kyA anekAnta jIvana darzana bana sakatA hai? kyA anekAnta ke dvArA samasAmayika samasyAoM kA samAdhAna khojA jA sakatA hai| jo siddhAnta samasAmayika samasyAoM kA samAdhAna na de sake usakI prAsaMgikatA para praznacihna laga jAtA hai| anekAnta Aja bhI prAsaMgika hai, apekSA mAtra itanI hai ki vyakti isake prayoktA bneN| rASTrIya, antarrASTrIya, sAmAjika, pArivArika evaM vaiyaktika Adi vibhinna samasyAoM kA samAdhAna anekAnta dRSTi se prApta ho sakatA hai| yahA~ hama yaha dekhane kA prayAsa kareMge ki samAja vyavasthA ke saMdarbha meM anekAnta kI kyA bhUmikA ho sakatI hai| samAja evaM samAjazAstra ke kSetra meM anekAnta kI bhUmikA nirdhAraNa se pUrva vartamAna meM pracalita samAja evaM samAjazAstra kI avadhAraNAoM para vicAra vimarza Avazyaka hai| vyakti pArivArika, dhArmika, rASTrIya, antarrASTrIya Adi aneka sambandhoM se jur3A hotA hai| sAmAjika sambandhoM kA yahI jAla jaba aneka rItiyoM aura niyamoM se eka vyavasthA meM parivartita ho jAtA hai taba isI vyavasthA ko hama samAja kahate haiN| mekAivara evaM peja ne samAja ko paribhASita karate hue kahA ki "samAja rItiyoM, kAryavidhiyoM, adhikAra va pArasparika sahAyatA, aneka samUhoM tathA aneka vibhAjanoM, mAnava vyavahAra ke niyantraNoM tathA svatantratAoM kI vyavasthA hai| isa sadaiva parivartita hone vAlI tathA jaTila vyavasthA ko hI hama samAja kahate haiM, samAja sAmAjika sambandhoM kA jAla hai aura sadaiva parivartita hotA rahatA hai|" mekAivara ne samAja ko sAmAjika sambandhoM kA jAla kahate huye una AdhAroM ko bhI spaSTa kiyA hai| una AdhAroM ke dvArA ye sambandha vyavasthita samAja saMracanA kA nirmANa karate haiN| ginsabarga kA kathana hai ki - "samAja aise vyaktiyoM kA saMgraha hai jo kacha vyavahAroM athavA sambandhoM kI nidhiyoM dvArA saMgaThita hai tathA una vyaktiyoM se bhinna hai jo isa prakAra ke sambandhoM dvArA baMdhe huye nahIM haiM athavA jinake vyavahAra unase bhinna haiN| isa paribhASA se yaha spaSTa ho

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452 Multi-dimensional Application of Anekantavada jAtA hai ki vibhinna samAjoM ko eka dUsare se pRthak karane kA AdhAra unake sAmAjika sambandhoM kI hI bhinnatA hai| kSamatAoM kA honA vyakti kI vaiyaktikatA hai tathA unakA abhivyakta honA vyakti kI sAmAjikatA hai| ata: vyakti aura samAja eka bhI haiM aura bhinna bhI haiN| vyakti kA AdhAra saMvedana evaM samAja kA AdhAra vinimaya hai| saMvedanA kA vinimaya nahIM ho sakatA aura vinimaya kA sabako samAna saMvedana nahIM ho sktaa| vyakti, athavA samAja meM se eka ko mukhyatA dene se samasyA paidA hotI hai| "vyakti vAstavika, evaM samAja avAstavika hai" vyaktivAdI dArzanikoM kI isa svIkRti ne vyakti ko asImita arthasaMgraha kI svatantratA dekara zoSaNa kI samasyA ko paidA kiyaa| "samAja vAstavika vyakti avAstavika" samAjavAdI dArzanikoM kI isa mAnyatA ne vyakti kI vaicArika svatantratA ko pratibaddha karake mAnava ke yaMtrIkaraNa kI samasyA ko paidA kiyaa| anekAnta ke AdhAra para vyakti evaM samAja kI samAna evaM sApekSa mUlyavattA kI svIkRti hI ina samasyAoM se mukti pradAna kara sakatI hai| arthataMtra meM anekAnta samAja vyavasthA ke AdhArabhUta tattva do haiM - kAma aura arth| kAma kI sampUrti ke lie sAmAjika sambandhoM kA vistAra hotA hai| artha kAmanA pUrti kA sAdhana banatA hai| samAja vyavasthA meM mahAmAtya kauTilya ne artha ko mukhya mAnA hai tathA Adhunika samAja vyavasthA meM bhI artha kI pradhAnatA hai| sAmAjika samAyojana meM artha kA mahattvapUrNa sthAna hai| vartamAna meM artha vyavasthA se sambandhita vicAradhArA pUMjIvAda, samAjavAda evaM sAmyavAda hai| pUMjIvAda vyaktigata sampatti kI dhAraNA ko mahattva dekara Arthika kriyAoM ko saMgaThita karatA hai| "vyaktigata sampatti kA maMtra reta ko bhI sone meM parivartita kara detA hai" isa dhAraNA ko AdhAra mAnate huye pUMjIvAda Arthika svatantratA, pratiyogitA aura pUMjI saMcaya ko sadaiva prAthamikatA detA hai| pUMjIvAda meM means of production (utpAdana ke sAdhana) para vyakti vizeSa kA adhikAra rahatA hai| samAjavAdI Arthika vyavasthA zAntipUrNa evaM saMvaidhAnika DhaMga se vyaktigata paMjI ko sArvajanika pUMjI meM parivartita karane kA prayatna karatI hai| jahAM pUMjIvAda vyaktigata, svAmitva niyantraNa aura adhikAra kI dhAraNA para AdhArita hai, vahIM samAjavAda sArvajanika hita aura sArvajanika dhAraNA ko mahattva detA hai| sAmyavAdI arthavyavasthA ko krAntikArI samAjavAdI Arthika vyavasthA bhI kahA jA sakatA hai| sAmyavAda kA siddhAnta hai ki "lakSya prApti ke lie pratyeka sAdhana ucita hai| sAmyavAda kA siddhAnta hai ki utpAdana ke sabhI sAdhanoM para rAjya kA ekAdhikAra honA cAhie aura samasta Arthika sevAeM sArvajanika adhikAra meM hoN|

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samAja vyavasthA meM anekAnta 453 koI bhI vyavasthA sarvathA pUrNa nahIM hotI na hI sarvathA graahy| yahI siddhAnta ina Arthika vyavasthAoM para ghaTita hotA hai| sAmyavAdI vyavasthA meM mAtra samAja para dhyAna kendrita kiyA gyaa| vyakti ko mAtra yaMtra samajhA gayA, usakI vaiyaktika svatantratA kA hanana huA, isa vyavasthA meM vaiyaktikatA kA zoSaNa huaa| sAmyavAda meM vyavasthA ko to badalA gayA kintu vyakti ko sarvathA upekSita kara diyA gyaa| sampatti ke sArvajanikIkaraNa kI vyavasthA bhI kAragara na ho skii| sAmyavAdI zAsakoM ke jIvana meM bhI ghora vilAsitA dekhI gii| romAniyA~ ke rASTrapati kA jIvana isakA svata: pramANa hai| usake pahanane kI cappaloM taka meM hIre jar3e huye the| ata: vyakti kI upekSA karake mAtra vyavasthA badalane se samAja kI svastha saMracanA nahIM ho sktii| sAmyavAdI vyavasthA meM kArya kI abhipreraNA hI prApta nahIM hotI, ata: vyakti vikAsa nahIM kara sktaa| pUMjIvAdI vyavasthA meM bhautika saMsAdhanoM kI vRddhi ko hI vikAsa kA mAnadaNDa mAnA gyaa| Have and have not ke AdhAra para vyakti vizeSa kA vibhAjana huaa| pUMjIvAdI vyavasthA meM bhautika vikAsa jitanA huA usase bhI kahIM adhika mAnasika anutApa bddh'aa| pUMjIvAda kI vikAsa kI avadhAraNA hI samIcIna nahIM hai| pUMjIvAdI dezoM meM bhautika sukha-suvidhA ke sAdhanoM kI bharamAra hone para bhI vahAM ke 8.0% vyakti mAnasika azAnti meM jIvana vyatIta kara rahe haiN| pAgalapana, nazIle vastuoM kA sevana bar3hatA jA rahA hai| aisI sthiti vyakti ko Atma nirIkSaNa kI preraNA de rahI hai| tathya ke sAtha AMkha micaunI kI gyii| satya to yaha hai ki zAnti sukha Antarika hotA hai bAhya sAdhanoM se use prApta nahIM kiyA jA sktaa| kintu ho rahA hai isake vipriit| anekAnta darzana ke anusAra vyakti aura samAja ko sApekSa mUlya pradAna kiyA jaaye| unakI prakRti ko samajhA jaaye| vyavasthA bhI badale sAtha meM vyakti kA hRdaya parivartana bhI ho| korA vyakti badale taba bhI svastha samAja saMracanA nahIM ho sktii| kevala sAmAjika evaM Arthika parivartana bhI sthAyI svastha vyavasthA nahIM de skte| kucha logoM kI yaha avadhAraNA hai ki vyavasthA badalane se hI sArA parivartana ghaTita ho jaayegaa| yaha ekAMgI avadhAraNA hai| vyakti evaM samAja donoM kA sudhAra sAtha-sAtha cAhie tabhI svastha samAja vyavasthA ho sakatI hai| manuSya sAmAjika prANI hai isa vAstavikatA ke saMdarbha meM arthazAstra kA AvazyakatA bar3hAo kA siddhAnta galata nahIM hai kintu manuSya kyA kevala sAmAjika hI hai? kyA vaha vyakti nahIM hai? kyA usameM sukha-duHkha kA saMvedana nahIM? AvazyakatAoM kA asImita dabAva kyA usameM zArIrika, mAnasika tanAva paidA nahIM karatA? isa mAnavIya evaM AdhyAtmika, dRSTikoNa se icchAoM ko sImita karanA Avazyaka hai| arthazAstrIya evaM adhyAtma zAstrIya dRSTikoNa ko pRthaka-pRthaka saMdarbha meM dekhanA hogaa|

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454 Multi-dimensional Application of Anekantavada 'AvazyakatA kama karo' yaha pratipAdana mAnasika azAMti kI samasyA ko sAmane rakhakara kiyA gayA hai| 'AvazyakatAoM kA vistAra karo' yaha pratipAdana manuSya kI sukha-suvidhAoM ko dhyAna meM rakhakara kiyA gayA hai| mahAvIra ne sAmAjika vyakti ke lie aparigraha kA siddhAnta nahIM diyaa| vaha muni ke lie sambhava hai| sAmAjika manuSya icchA aura AvazyakatAoM ko samApta karake apane jIvana ko nahIM calA sakatA aura unakA vistAra kara zAntipUrNa jIvana nahIM jI sktaa| ata: anekAnta jIvana zailI kA prathama sUtra hogA icchA primaann| icchA ke AdhAra para tIna prakAra ke vargIkaraNa banate haiM- mahecchA, alpecchA evaM anicchaa| pahalA varga una logoM kA hai jinameM icchA kA saMyama nahIM hotaa| isa varga vAle mahecchu evaM mahAna parigraha vAle hote haiN| dUsarA varga jaina zrAvaka athavA anekAnta zailI vAloM kA hai jinameM icchA kA parimANa hotA hai| ve alpecchu evaM alpa parigrahI hote haiN| jahAM anicchA vahAM aparigraha hotA hai yaha muni kA varga hai| mahAvIra ne muni ke lie aparigraha ke siddhAnta kA pratipAdana kiyA kintu samAja aparigraha se nahIM cltaa| ata: sAmAjika manuSya ke lie icchA parimANa kA vrata diyaa| svastha samAja saMracanA kA yaha mahattvapUrNa sUtra hai| vyaktigata svAmitva kA sImAkaraNa Avazyaka hai| vyakti kA jIvana alpa icchA, alpa saMgraha evaM alpa bhoga se yukta honA caahie| (bhogopabhoga viramaNa kA vrata bhI svastha samAja saMracanA meM mahattvapUrNa sthAna rakhatA hai) samAja vyavasthA meM icchA parimANa evaM vaiyaktika svAmitva kI sImA ko caritArtha karane vAlA eka anUThA prayoga pazcima meM zrI arneSTa beDara dvArA "skoTa beDara kampanI" ko 'skoTa beDara kAmanaveltha' meM badalakara prastuta kiyaa| isakA vistRta vivaraNa zUmAkhara ne "Small is beautiful-Economics as if people Mattered" meM prastuta kiyA hai| jisakA sArAMza yahI hai ki atyadhika vaiyaktika lAbha arjana karane kI sthiti meM bhI zrI aneSTa veDara ne sabhI zramikoM ko kampanI kA zeyara holDara banAkara apane vaiyaktika svAmitva kA visarjana kiyA aura tyAga dvArA icchAoM evaM saJcaya ko sImita karane kA saphala prayoga prastuta kiyaa| zrAvaka kI AcAra saMhitA meM Agata bhogopabhoga viramaNa vrata bhI svastha samAja kA ghaTaka tattva hai| jaba icchA sImita hotI hai aura bhogopabhoga bhI parisImita hotA hai taba prAmANikatA, arthArjana ke sAdhanoM meM zuddhi Adi apane Apa phalita hote haiN| ye vrata anekAnta dRSTi ke phalita haiN| samAja evaM vyakti ke vikAsa ke sUcaka haiN| icchA parimANa vrata meM Arthika vikAsa aura unnata jIvana stara kI sambhAvanAoM ke dvAra banda nahIM hote haiM tathA vilAsitA ke AdhAra para hone vAlI Arthika pragati ke dvAra bhI khule nahIM rhte| icchA parimANa ke niSkarSa saMkSepa meM isa prakAra ho sakate haiM

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samAja vyavasthA meM anekAnta 1. na garIbI aura na vilAsitA kA jIvana 2. saMtulita samAja - vyavasthA 3. AvazyakatA kI saMtuSTi ke lie dhana kA arjana kiMtu dUsaroM ko hAni pahuMcAkara apanI AvazyakatAoM kI saMtuSTi na ho, isakA jAgarUka prytn| 4. visarjana kI kSamatA kA vikAsa Adi / 455 duHkha mukti evaM mAnasika zAMti ke lie icchAoM kA alpIkaraNa bahuta Avazyaka hai| dazavaikAlika sUtra meM kahA gayA- 'kAme kamAhi kamiyaM khu dukkhaM" icchAoM kA atikramaNa karo duHkha apane Apa atikramita ho jaayegaa| lAbha se lobha ghaTatA nahIM vaha bar3hatA hai| yaha anubhUta satya kA pratipAdana hai / icchAeM AkAza ke samAna ananta haiN| lobhI sone cAMdI ke Dhera se bhI saMtuSTa nahIM ho sakatA / anekAnta kA samAja vyavasthA meM artha hogA 'saMtulana' / icchA ko sarvathA samApta bhI na kiyA jAya tathA usakA atyadhika vistAra bhI na ho| donoM saMtulana atyanta apekSita haiN| saMtulita samAja vyavasthA anekAnta ke dvArA hI ghaTita ho sakatI hai bhale phira usakA nAmakaraNa kucha bhI kiyA jaaye| yaMtroM kI avadhAraNA meM anekAnta Aja prodyaugikI kA bahuta vikAsa huA hai| manuSya prastara yuga se paramANu yuga meM pahuMca gayA hai| vijJAna ke vikAsa ne Aja manuSyoM ko sukha-suvidhAoM ke anekoM sAdhana pradAna kiye haiN| isa tathya ko ojhala nahIM kiyA jA sakatA / kintu vijJAna kA sadupayoga bahuta kama huA hai| usakA prayoga vidhvaMsAtmaka kAryakramoM meM adhika ho rahA hai| yaMtroM ne mAnavajAti ko rAhata se jyAdA tanAva kI jindagI pradAna kI hai| gAMdhI ne tIna prakAra ke yaMtroM kA ullekha kiyA hai| vidhvaMsaka, mAraka evaM taark| vidhvaMsaka bama Adi inakA sarvathA nirmANa banda honA Avazyaka hai| mAraka yaMtra jo berojagArI paidA karate haiM, tAraka yaMtra silAI mazIna aadi| gAMdhI jI vijJAna ke virodhI nahIM the| unhoMne viveka dene kI koziza kii| unakA mAnanA thA yaMtra manuSya ke lie hai manuSya yaMtra ke lie nahIM hai| Aja prAdyaugikI ke atyadhika vikAsa ke kAraNa paryAvaraNa pradUSaNa kA khatarA bhayAvaha saMkaTa paidA kara cukA hai| ojona kI chatarI meM cheda hamAre surakSA vyavasthA meM cheda hai| anAvazyaka yaMtrIkaraNa ne samasyA paidA kiyA hai| Adhunika vAtAvaraNa ke prati jAgarUka lekhakoM ne bhaviSya ke saMkaTa ko sAmane rakhakara AgAha kiyA hai| TAphlara ne apanI prasiddha pustaka 'Future shock' meM atiyAntrika vikAsa aura ati prodyaugikI ke bhayAvaha pariNAmoM se AgAha karate huye niSkarSa prastuta kiyA hai ki "bhaviSya ke bhayaMkara khataroM ke nirodha ke lie hameM parama audyogika samAja ke

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456 Multi-dimensional Application of Anekantavada niyojana meM 'mAnavatA' ke pakSa ko kendra meM rakhanA hogaa| hamAre rAjanaitika dAvoM meM bhI niyojana kA yaha mAnavIkaraNa pratimbita honA caahie'| sArAMza yaha hai ki samUcI arthavyavasthA, rAjanaitika evaM samAja taMtra yadi kevala prodyogikI yA ekAMgI bhautika upalabdhiyoM ke AdhAra para khar3e kie jAyeMge to sarvavinAza ke sivAya aura koI cArA nahIM hai| Aja ke samAja zAstriyoM evaM arthazAstriyoM ne kRtrima bhUkha ko bar3hAkara pUre mAnava samAja ko saMkaTa meM DAla diyA hai| AvazyakatAoM kI pUrti ko ucita mAnA jA sakatA hai kiMtu kRtrima kSudhA kI zAMti honA asambhava hai| kahA gayA hai - tana kI tRSNA tanika hai tIna pAvake sera / mana kI tRSNA amita hai milai mera kA mera / / mAnava ne apanI tRSNA zAMti ke lie prakRti kA adhAMdhuMdha, dohana kiyA hai| Age AnevAlI pIr3hiyoM ke adhikAra ko chIna liyA hai| paryAvaraNa saMtulana ke saMdarbha meM mahAvIra kA anartha daNDa viramaNa' mahattvapUrNa bhUmikA nibhAtA hai| Avazyaka hiMsA ko chor3A nahIM jA sakatA kiMtu anAvazyaka ko rokA jA sakatA hai| prayoga parIkSaNa ke nAma para lAkhoM mAsUma jAnavaroM kI hatyA prakRti ke sAtha krUra khilavAr3a hai| paryAvaraNa kI aisI samasyA ko dekhakara kucha vicAraka yaha sujhAva dete haiM ki mAnava ko puna: gaphA saMskRti meM cale jAnA caahie| kiMtu yaha dRSTikoNa bhI vyavahArya nahIM hai| anekAnta kA ciMtana hai ki yaMtroM kA bhI niyantrita vikAsa ho jisase saMtulana banA rhe| karmAdAna Adi kriyAe paryAvaraNa surakSA ke sUtra haiN| jaina zrAvaka kI AcAra saMhitA ko gaharAI se dekhA jAye to vaha anekAnta jIvana zailI kI jIvanacaryA hai| para durbhAgya se jaina loga bhI use samajha nahIM sake aura apanA nahIM ske| cIMTI kI hiMsA, pAnI kI hiMsA to unheM dikhAI dI kintu eka vyakti ke sAtha bhayaMkara krUratA ko hiMsA nahIM maanaa| jhUThA tola mApa na karanA, milAvaTa na karanA, azuddha sAdhanoM se dhanArjana na karanA usake vrata the kintu una sabako vismRta kara diyaa| ahiMsA kA vikRta rUpa apanAkara anAsthA paidA kii| Aja puna: apekSA hai usa jIvana zailI ko vyavahArya banAyA jaaye| zrAvaka vratoM para AdhArita samAja vyavasthA ko svastha samAja kI abhidhA se abhihita kiyA jA sakatA hai| rAjanIti meM anekAnta rAjanIti samAja vyavasthA kA mahattvapUrNa ghaTaka hai| usakI adUradarzitA ke pariNAma samAja ko lambe samaya taka bhugatane par3ate haiN| rAjanIti meM vicAradhArAoM meM pakSa-pratipakSa hotA hai| vastu kA astitva virodhI dharmoM ke binA hotA hI nahIM hai| eka hI vastu meM virodhI yugaloM kA rahanA prAkRtika niyama hai| Aja jo zAntipUrNa saha

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samAja vyavasthA meM anekAnta 457 astitva kI bAta kahI jA rahI hai| vaha anekAMta kA hI siddhAnta hai| jIvana kI vibhinna praNAliyoM meM saha-astitva Avazyaka hai| eka pUMjIvAdI vicAradhArA hai eka sAmyavAdI hai, eka ekataMtra kI praNAlI hai eka lokataMtra kI praNAlI hai| donoM saMsAra meM cala rahI haiM aura paraspara virodhI bhI haiN| yadi isa bhASA meM socA jAye ki donoM meM se eka rahegA to yuddha ke atirikta koI vikalpa nahIM rahegA kintu Aja eka hI saMsada meM aneka virodhI vicAra vAle baiThate haiN| unakA aha-astitva hai| yaha anekAnta kI hI avadhAraNA hai| zikSA jagat meM anekAnta zikSA bimba hai, samAja usakA pratibimba hai| samAja ko badalane kA eka mahattvapUrNa sAdhana banatI hai shikssaa| zikSA ke dvArA vidyArthI meM bIja vapana hotA hai| zikSA hitakArI, kAryakArI hogI to samAja bhI bdlegaa| svAmI vivekAnanda evaM mahAtmA gAMdhI ne bhI zikSA kA uddezya caritra nirmANa mAnA hai| Aja kI zikSA apane isa uddezya kI sampUrti meM asahAya evaM akSama hai| Aja zikSA ke dvArA vyakti kI zArIrika evaM bauddhika vikAsa to bahuta kiyA jA rahA hai kintu mAnasika evaM bhAvanAtmaka vikAsa ke pakSa ko sarvathA upekSita kara diyA gayA hai| zikSA mUlyavihIna ho gaI hai| svayaM mArga se anjAna dUsare kA mArgadarzaka nahIM bana sktaa| Aja zikSA kI vaisI hI sthiti bana rahI hai| aMdhA AMkha vAle ko rAstA batA rahA hai| Aja kI zikSA meM mUlya prazikSaNa kA upakrama Avazyaka hai| Aja kA jIvana mUlyoM se viparIta dizA meM jA rahA hai| jhUTha mata bolo, jhagar3A mata karo, par3hAyA jA rahA kiMtu vAtAvaraNa meM isase viparIta ho rahA hai| jIvana vijJAna kI zikSA paddhati sarvAGgINa vyaktitva nirmANa kI prakriyA hai| Aja kI zikSA meM zArIrika bauddhika vikAsa ke sUtroM ko anekAnta nakAratA nahIM hai kintu usakA darzana hai isake sAtha mAnasika evaM bhAvanAtmaka mUlyoM ko jor3A jaaye| varNa-vyavasthA meM anekAnta ___ varNa-vyavasthA bhAratIya samAja kI svIkRta saccAI hai| Aja isakA vikRta rUpa hamAre sAmane hai| janmanA jAti kI vyavasthA ne U~ca-nIca aura chuAchUta kI samasyA paidA kii| isa samasyA ke dvArA kitane agni-kANDa ho cuke haiN| kitane nirdoSa begunAha mauta kI holI meM jala cuke haiN| anekAnta ke anusAra varNa-vyavasthA galata nahIM hai| varNa-vyavasthA to samAja ke zrama kA vibhAjana hai| Arthika kSetra meM jaise divison of labour hotA hai| zramavibhAjana kI dRSTi se yaha vyavasthA ucita hai kintu janma ke sAtha jAti vyavasthA ko jor3akara bhayaMkara anartha huaa| anekAnta ke anusAra janma se nahIM karma se jAti vyavasthA ho| manuSya janma se nahIM karma se mahAna banatA hai| uttarAdhyayana kA udghoSa hai - karma se hI brAhmaNa, kSatriya Adi hote haiN| jAti tAttvika nahIM hai kintu

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458 Multi-dimensional Application of Anekantavada vaha vyavahAra kI upayogitA hai| jAti ke AdhAra para manuSya choTA bar3A nahIM ho sktaa| "egA mANusI jAI" manuSya jAti eka hai| yaha prAcIna ArSavANI hai| samAja meM saba prakAra kI AvazyakatA hotI hai| vyakti ke bhojana makAna Adi kI prApti ke sAdhya samAna haiM kiMtu usakI pUrti ke sAdhana bhinna haiN| ve hI varNa vyavasthA ke sUtradhAra haiN| vinobA jI ne kahA samAja kA vikAsa hAtha kI pAMca aMguliyoM kI taraha ho| ata: anekAnta ke Aloka meM varNa vyavasthA kI samasyA kA samAdhAna khojA jA sakatA hai| parivAra meM anekAnta parivAra samAja kI mukhya ikAI hai| isake AdhAra para hI samAja kA nirmANa hotA hai| parivAra meM vyakti aneka sambandhoM se baMdhA huA hai| una ApasI sambandhoM meM yadA-kadA khIMcatAna calatI rahatI hai aura jIvana aura vAtAvaraNa azAnta bana jAtA hai| yadyapi Aja aise AMdolana cala rahe haiN| jo parivAra kI avadhAraNA ko hI ThIka nahIM maante| mArksa ne kahA abolish the family, parivAra vyavasthA ko samApta karo kyoMki parivAra hI zoSaNa kA durga hai| pAzcAtya dezoM meM nArI svAtaMtrya ke AMdolana pArivArika avadhAraNA para kuThArAghAta kara rahe haiN| hameM isa viSaya para bhI anekAnta dRSTi se vihaMgama dRSTipAta karanA hogaa| jisa parivAra ko zoSaNa kA durga kahA jA rahA hai, vyakti dAyitvabodha, loka, zikSaNa, dharmazikSaNa, kartavyAkartavya kA viveka bhI to usI ke dvArA sIkha rahA hai| parivAra surakSA kA Alambana banatA hai| vikAsa kA kAraNa banatA hai| parivAra meM zAnta-sahavAsa sahiSNutA ke dvArA hI A sakatA hai - "khAmemi savve jIvA, savve jIvA khamaMt meM, ........." maiM saba jIvoM ko kSamA karatA hUM, ve saba mujhe kSamA kreN| merI sabake prati maitrI hai| kisI ke prati merA vaira nahIM hai| yaha pArasparika sahiSNutA kA sUtra hai| sahiSNutA evaM maitrI ke binA parivAra, samAja kA vyavasthita saMcAlana nahIM ho sktaa| parivAra evaM samAja meM parasparatA Avazyaka hai| DArvina kA udvikAsa kA siddhAnta satya hone para bhI samAja kA Adarza nahIM ho sktaa| Survival of the fittest kA siddhAnta samAja meM Adarza nahIM ho sakatA, samAja meM vRddha bAlaka kA jIvana nirvAha hotA hai ve fittest to nahIM haiN| jIvana ke lie saMgharSa Avazyaka hai isameM satyAMza ho sakatA hai kintu yaha kyA pUrNa satya hai? samAja ke saMdarbha meM jainAcAryoM dvArA pradatta sUtra "parasparopagraho jIvAnAm" kA siddhAnta mahattvapUrNa hai| pArasparika sahayoga se hI jIvana kA saMcAlana hotA hai| saMgharSa Aropita hai, sahayoga svAbhAvika hai| anekAnta dRSTi se cintana karane se aneka samasyAeM samAhita ho jAtI haiN| __ vyakti samAja kA eka aMga hai| vaha sAmAjika jIvana jItA hai| samAja ke saMdarbha meM usake jIvana kA vikAsa hotA hai| vyakti aura samAja ko sarvathA pRthak evaM apRthak nahIM kiyA jA sakatA hai| vyakti kI vizeSatA usako samAja se alaga karatI

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samAja vyavasthA meM anekAnta 459 hai| vyakti samAja meM abheda kA sUtra hai tNtr| samAja meM tantroM kA eka samavAya hai| anya vastu rAjyataMtra, vyavasAya taMtra, zikSAtaMtra aura dharmataMtra sAmAjika jIvana ko saMcAlita karate haiN| jIvana nirvAha ke lie arthatantra rAjyatantra evaM vyavasthA taMtra kArya kara rahe haiN| jIvana vikAsa ke lie zikSA aura dharmataMtra kriyAzIla haiN| vartamAna meM ye taMtra saMtulita nahIM haiN| arthataMtra ke sAtha visarjana yA vyaktigata svAmitva kI sImA nahIM jur3I huI hai isalie vaha asaMtulita hai| rAjyataMtra kevala niyaMtraNa ke AdhAra para cala rahA hai usake sAtha hRdaya parivartana kA prayoga jur3A huA nahIM hai ata: vaha asaMtulita hai| vyavasAya taMtra meM prAmANikatA kA prayoga nahIM hai ata: asaMtulita hai| zikSAtaMtra ekAMgI vikAsa kI parikramA kara rahA hai| vaha sarvAGgINa vikAsa kI dhurI para nahIM cala rahA hai ata: asaMtulita hai| dharmataMtra meM upAsanA kA sthAna mukhya aura cAritra kA sthAna gauNa ho gayA hai isalie usakA asaMtulana bhI ThIka nahIM hai| anekAnta ina saba taMtroM meM saMtulana kI bAta karatA hai| jaba ye taMtra saMlita hoMge to nizcita hI anekAnta kI samAja vyavasthA prANI mAtra ke lie kalyANakArI hogii| anekAnta dRSTi se samasyA kA samAdhAna khojane para Agraha-vigraha kA prasaMga upasthita nahIM hotaa| anekAnta dRSTi vAlA vyakti kisI eka mAnyatA, siddhAnta, prathA meM Asakta nahIM hotA hai| vaha hitAhita para vicAra karatA hai| anekAntI mAnyatA paramparAoM ko chor3atI nahIM hai kintu una para vicAra kara heya upAdeya kA viveka karatI hai! anekAntavAdI vyakti kisI eka ke sAtha haThadharmitA nahIM rkhtaa| anekAnta meM kaTTaratA evaM saMkIrNatA kA koI sthAna nahIM hai| usakA dRSTikoNa vyApaka hai| anekAntI apanA hita sAdhegA kintu dUsaroM kA ahita karake nhiiN| yadi usakI kAryazailI se dUsaroM kA ahita ho rahA hai to vaha apanI kAryazailI para punarcittana karake parivartana kregaa| apane ciMtana ke pratirAga evaM dUsaroM ke ciMtana ke prati dveSa rakhane vAlA kabhI anekAntI nahIM ho sktaa| rAga-dveSa se jitanI mukti hogI utanA hI vyakti kA cintana anekAntI evaM samyaka bnegaa| samAja ke saMdarbha meM anekAnta kA artha hogA apane cintana ko hitakArI banAnA, samAja evaM vyakti ko sAtha-sAtha sudhaarnaa| maiM kahatA hU~ satya vahI hai tU kahatA hai vaha satya nahIM hai" yaha vicAradhArA samAja ko avanati ke garta meM le jAtI hai| samAja kA vikAsa anekAntI vicAra se hI ho sakatA hai| sandarbha1. sanmati sUtra, siddhasena divAkara- 3/70 2. vahI- 3/47

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anekAntavAda evaM Adhunika bhautika vijJAna DaoN0 pArasamala agravAla lohe kI eka choTI sI kIla pAnI meM nahIM tairatI hai kintu lohe kA vizAla jahAja pAnI meM tairatA hai, bhautika vijJAna ke isa tathya ko hama acchI taraha jAnate haiM evaM samajhate haiN| kIla kA DUbanA evaM jahAja kA tairanA ye donoM aisI paraspara virodhI bAteM aisI haiM jise hamArI sAdhAraNa viveka buddhi yA sAdhAraNa tarka zakti svIkAra nahIM karatI hai| kintu vijJAna jaba sacamuca prayoga dvArA yaha dikhAtA hai to hameM hamArI viveka buddhi evaM tarka zakti ko ise mAnanA hotA hai ki hama ina paraspara virodhI bAtoM ko eka satya svIkAra kara leN| saca pUchA jAye to jyoM-jyoM vijJAna kA vikAsa hotA gayA tyoM-tyoM aisI sthitiyAM aura adhika banatI gaIM jahAM do yA do se adhika paraspara virodhI bAteM eka sAtha satya pratIta hotI haiN| kvAnTama siddhAnta meM aise virodhAbhAsoM kI bahata pracUratA hai| kvAnTama siddhAnta bhautika vijJAna kA hI nahIM apitu Adhunika jJAna vijJAna kA sarvocca zikhara samajhA jAtA hai| paraspara virodhI kathanoM ke eka sAtha satyarUpa meM lagane ke kAraNa kvANTama siddhAnta ko samajhanA evaM pacAnA eka bahuta bar3I cunautI hai| kvANTama siddhAnta kI raga-raga meM na kevala paraspara virodhI pratIta hone vAle kathanoM kI svIkRti dikhAI detI hai apitu sUkSma kaNoM ke varNana meM kvANTama siddhAnta yaha kahane meM bhI hicaka nahIM karatA hai ki prakRti ke kaI rahasyoM ko kvANTama siddhAnta ke samIkaraNoM se samajhA to jA sakatA hai kintu unheM zabdoM yA bhASA dvArA nahIM kahA jA sakatA hai| AcArya kundakunda ne paMcAstikAya kI 14 vIM gAthA meM syAdvAda ke sAtabhaMga lipibaddha kiye haiN| sAta bhaMgoM kA sarala bhASA meM artha hai- sAta prakAra se kthn| ina sAta prakAroM meM cAra prakAra aise haiM jahAM padArtha ko kisI apekSA se akathanIya yA avarNanIya yAnI 'avaktavya' svIkArA gayA hai| kvANTama siddhAnta ke pUrva 19vIM zatAbdI meM vaijJAnikoM ko yaha mAnane kI AvazyakatA nahIM huI ki padArtha avarNanIya yA akathanIya bhI hai kintu kvANTama siddhAnta ke Ane se eka vizeSa bAta yaha huI ki akathanIyatA

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anekAntavAda evaM Adhunika bhautika vijJAna 461 ko vijJAna meM sammAnajanaka svIkRti prApta huii| dUsare zabdoM meM kvANTama siddhAnta kaI sandarbho meM akathanIyatA ko vyakti ke jJAna kI sImA yA yaMtroM kI kamajorI na mAnakara padArtha kI hI vizeSatA svIkAra karatA hai| yahI nahIM, aisA bhI hai ki akathanIyatA ke kathana kI itanI AvazyakatA kvANTama siddhAnta meM rahatI hai ki isake binA kvANTama siddhAnta ke anusAra vastu kA svarUpa samajha meM nahIM A sakatA hai| prasiddha vaijJAnika nobela puraskAra vijetA phAinamaina (Feynman) ne apanI eka pustaka meM kvANTama siddhAnta kI akathanIyatA yA avaktavyatA ko hI mukhya rUpa se samajhAne het eka vistRta vivecana 'kvANTama vyavahAra' (Quantum Behaviour) zIrSaka ke antargata kiyaa| isameM unhoMne jo prayoga samajhAyA usakI carcA karanA yahAM upayogI hogaa| isa prayoga meM do chidroM vAlI eka pleTa ke eka tarapha se ilekTraoNna bheje jAne kI vyavasthA hotI hai evaM dUsarI tarapha sAmane eka dUsarI pleTa para ilekTrAna pahu~cane para unakI ginatI kI jAtI hai| yaha jAnane kI vyavasthA rahatI hai ki kisa sthAna para kitane ilekTraoNna pahaMcate haiN| isa prakriyA ke pariNAmoM kI carcA karate hue phAinamaina ne mukhyatayA yaha samajhAne kA prayAsa kiyA hai ki yaha bhI satya hai ki ilakTraoNna akhaNDa rUpa meM hI sAmane vAlI pleTa para pahu~catA hai yAnI ilekTrAna kisI bhI cheda meM se Tukar3e jaisA hokara nahIM jAtA hai va donoM chedoM ke atirikta anya mArga se bhI nahIM jAtA hai kintu yaha mAnanA bhI asatya hogA ki koI ilekTrAna yA to cheda naM0 1 se hokara gayA hogA yA cheda naM0 2 se hokara gayA hogaa| yadi yaha mAnA jAye ki ilekTrAna yA to cheda naM0 1 se gayA hogA yA cheda naM0 2 se gayA hogA to siddhAnta evaM prayoga meM virodha AyegA / 6 yAnI sthiti yaha hai ki kisI apekSA se cheda naM0 1 se ilekTrAna kA jAnA kahA jA sakatA hai to kisI apekSA se usI cheda se nahIM jAnA kahA jA sakatA hai, aura kisI apekSA se avaktavyapanA yA akathanIyatA bhI kahA jA sakatA hai| yAnI binA avaktavyapane kA sahArA liye isa prayoga meM ilekTrAna kA kvANTama vyavahAra vyakta nahIM kiyA jA sakatA hai| (hamArI sAmAnya tarka buddhi ko zAyada yaha svIkAra nahIM ho sakatA hai ki 'yaha mAnanA bhI asatya hogA ki koI ilekTrAna yA to cheda naM0 1 se hokara gayA hogA yA cheda naM0 2 se hokara gayA hogaa| kyoMki sAmAnya tarka buddhi yahI kahegI ki cUMki ilekTrAna chedoM se hI hokara jAtA hai ata: yA to cheda naM0 1 se gayA hogA yA cheda naM0 2 se gayA hogaa)| hama kvANTama siddhAnta meM sUkSma kaNoM ke bAre meM pratyakSa evaM parokSa rUpa se syAdvAda ke sAtoM bhaMgoM (kathanoM) ko svIkAra karate haiN| udAharaNa ke rUpa meM hama yahAM ilekTrAna ke liye yaha kathana yahAM likha rahe haiM jo kvANTama siddhAnta ke dvArA mAnya

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462 Multi-dimensional Application of Anekantavada hai| siddhAnta hI nahIM apitu Adhunika prayoga bhI inakA AdhAra hai| tathya yaha hai ki kucha prayoga padArtha kA kaNa rUpa svIkAra karate haiM va taraMga rUpa nakArate haiM to kucha prayoga usI padArtha kA taraMga rUpa svIkArate haiM va kaNa rUpa nakArate haiN| isa zatAbdI ke dUsare evaM tIsare dazaka meM vaijJAnikoM ke sAmane yaha vikaTa samasyA thI ki prakAza kA kaNa rUpa svIkAreM yA taraMga rUpa svIkAreM yA isI prakAra ilekTrAna kA kaNa rUpa svIkArA jAye yA taraMga rUpA kvANTama siddhAnta yA kvANTama yAMtrikI ne isa samasyA ko eka navIna evaM adbhuta tarIke se hala kiyA jise syAdvAda kA eka rUpa bhI kahA jA sakatA hai| kvANTama siddhAnta ilekTrAna ke kaNa-kaNa ko svIkAratA bhI hai va nakAratA bhI hai va isI prakAra taraMga rUpa ko bhI svIkAratA bhI hai va nakAratA bhI hai| sAtha hI kvANTama siddhAnta yaha bhI kahatA hai ki ilekTrAna kA kaNa evaM taraMga kA milA-julA rUpa aisA hai jo varNanAtIta hai| syAdvAda kI bhASA meM ilekTrAna ke bAre meM nimnAMkita kathana kvANTama siddhAnta svIkAra karatA hai - 1. kathaMcit (kisI apekSA se) ilekTrAna kaNa hai| 2. kathaMcit (kisI apekSA se) ilekTrAna kaNa nahIM haiN| 3. kathaMcit (kisI apekSA se) ilekTrAna kaNa hai bhI va kaNa nahIM bhI hai| 4. kathaMcit (kisI apekSA se) ilekTrAna kA svarUpa avaktavya (avarNanIya) hai| 5. ilekTrAna kA kaNa rUpa kathaMcit avaktavya hai| 6. yaha kathaMcit avaktavya hai ki ilekTrAna kaNa rUpa nahIM hai| 7. ilekTrAna kaNa rUpa hai yA kaNa rUpa nahIM hai yaha kathaMcit avaktavya hai| syAdvAda kA zAbdika artha hotA hai aisA vAda (kathana) jisameM 'syAd' yA 'syAt' arthAt kathaMcit yAnI kisI apekSA se' vizeSaNa kA sadbhAva hai| jaba vaktA evaM zrotA yA lekhaka evaM pAThaka ke bIca pUrNa sandarbha yA dhAraNA spaSTa ho to yaha Avazyaka nahIM hai ki vANI yA lekhanI meM 'syAt' zabda kA prayoga ho| aisI sthiti meM 'syAt' zabda kA upayoga gauNa ho jAtA hai kintu abhiprAya meM kAyama rahatA hai| kAlabela kI AvAja sunakara daravAjA kholane para baccA jaba apane mAmA ko dekhatA hai to mA~ se yahI kahatA hai ki 'mAmA Aye haiN| isa kathana meM yaha gauNa hai ki 'mere mAmA' yAnI 'mammI ke bhAI' Aye haiN| isI prakAra bhautikI vijJAna meM bhI ilekTrAna ko jaba kaNa kahA jAtA hai taba binA kahe hI mAna liyA jAtA hai ki ilekTrAna yadyapi kaNarUpa nahIM bhI hai kintu isa samaya ilekTrAna ke kaNarUpa kI pramukhatA se kathana ho rahA hai| yaha bAta alaga hai ki jaise dUlhe ke mAmAjI dUlhe ke mitroM ke bhI mAmAjI kahalAtekahalAte sabhI bArAtiyoM ke mAmAjI kahalAne lagate haiM va aisI sthiti bhI banane lagatI hai ki vaha vyakti jo ki dulhe kA mAmA hai, sabhI kA mAmA bana jAtA hai| isI prakAra

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anekAntavAda evaM Adhunika bhautika vijJAna 463 bhautika vijJAna meM bhI ilekTrAna kA kaNarUpa evaM prakAza kA taraMga rUpa prArambha meM itanA adhika carcita hotA hai ki sAdhAraNa vidyArthI yahI mAnane lagate haiM ki mUlata: ilekTrAna kaNa hai va apavAd svarUpa taraMga bhI hai| yaha dhAraNA galata hai| vastusthiti yahI hai ki usake pratyeka rUpa ke sAtha kathaMcita yA syAtpanA chipA haA hai| ata: na kevala vijJAna evaM vyAvahArika jagat meM apitu AdhyAtmika kathanoM meM bhI jaba kabhI 'kisI apekSA se' yA 'syAt' vizeSaNa gauNa hoM taba usa kathana kA marma samajhane hetu usameM chipI huI 'apekSA' ko samajhanA Avazyaka hogaa| eka udAharaNa se ukta kathana spaSTa ho sakatA hai, jaise zAstroM meM isa prakAra kA kathana AtA hai ki 'ghara kArAgRha vanitA ber3I parijana jana rakhavAle' arthAt ghara eka kaida hai, patnI hathakar3I hai va riztedAra usa kaida ke sipAhI haiN| aba yahAM 'syAdvAda' lagAnA nahIM bhUlanA cAhie ki kisI apekSA se aisA kahA gayA hai| isakA abhiprAya yaha nahIM hai ki apanI patnI va ghara ko chor3akara dUsare zahara meM dUsarI mahilA se nAtA jor3A jaaye| vastuta: jaba taka gRhasthapane kI suvidhAoM meM Asakti hai taba taka parivAra ko yathAyogya sneha, sammAna evaM adhikAra pradAna karanA hI caahie| vyAvahArika jIvana meM bhI kisI bhI ghaTanA yA kathana meM chipe hue vicitra abhiprAyoM ko samajhane kA prayAsa kareM to jIvana meM bahuta kucha zAnti evaM samRddhi pA sakate haiN| jaba hamAre riztedAra yA mitra apriya vAkya bolate haiM taba hama syAdvAda ko yAda karake usa vAkya meM chipe hue prema yA hita yA anya majabUrI ko pahacAna kara nArAja hone se yA apane hI vyakti se duzmanI karane se baca sakate haiN| isI prakAra jIvana kI kisI ghaTanA meM usake tatkAla hAnikAraka pratIta hone vAle pakSa ke sAtha-sAtha usake saMbhAvita lAbhadAyaka ujale pakSa para bhI vicAra kareM to syAdvAda kA darzana hamAre jIvana ko dhanya banA sakatA hai| isa bhUmikA ke sAtha Age ke pRSThoM meM kucha udAharaNa sAraNI ke rUpa meM die jA rahe haiN| sAraNI ke prathama stambha meM bhautika vijJAna meM anekAntavAda saMbandhita udAharaNa hai| dUsare stambha meM adhyAtma se saMbandhita udAharaNa haiN| mukhya uddezya adhyAtma ke anekAntavAda ko samajhAne kA hai| ata: bhautika vijJAna kA udAharaNa adhyAtma kI viSaya vastu ke anusAra cunA gayA hai|| jaise bAhara kA chilakA sar3A-galA ho to andara Ama kA rasa zuddha evaM svAdiSTa nahIM raha sakatA hai| isI prakAra vyAvahArika jIvana kI pavitratA ke binA AdhyAtmika jIvana kI zreSThatA saMbhava nahIM hai| jIvana meM sAmyabhAva, tanAva zaithilya evaM mAnasika saMtulana hetu vyAvahArika jIvana ko bhI sudhAranA Avazyaka hotA hai| ise dhyAna meM rakhate hue pratyeka sAraNI ke tIsare stambha meM pahale evaM dUsare stambha ke anurUpa vyAvahArika jIvana meM upayogI sUtra prApta kiye gaye haiN| tInoM stambhoM kI viSayavastu

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Multi-dimensional Application of Anekantavada atyanta bhinna hote hue bhI tInoM meM tarka kI gaharAI evaM tarka kI dizA bahuta kucha samAna hai| dUsare zabdoM meM yaha kahA jA sakatA hai ki AgAmI sAraNiyoM meM yaha prayAsa kiyA gayA hai ki bhautika vijJAna se prApta tarka kA upayoga AdhyAtmika jIvana evaM vyAvahArika jIvana meM ho ske| 464 umAsvAti ke anusAra, 'samyagdarzanajJAna cAritrANi mokSamArga: 9 arthAt samyagdarzana samyagjJAna evaM samyakcAritra ( kI ekatA ) mokSamArga hai| isI ko dhyAna meM rakhate hue AgAmI sAraNiyoM meM viSayavastu aisI cunI hai ki pAThaka ko yaha varNana saccA zraddhAna (samyagdarzana), saccA jJAna (samyagjJAna) evaM saccAritra prApti meM sahAyaka siddha ho| vijJAna eka apekSA jala drava rUpa hai| jala vASpa rUpa hai| jala Thosa rUpa hai| dUsarI apekSA se jala na to Thosa hai, na drava hai aura na gaisa hai| Thosa drava yA gaisa to jala ke kaI aNuoM ke samudAya ke zakla ke nAma haiN| jaise eka IMTa na to makAna hotI hai, na dukAna hotI hai aura na hI mAlagodAma hotI hai| kaI IMTeM kisa rUpa meM ekatrita hotI haiM usake anusAra makAna, dukAna yA mAlagodAma nAma banatA hai| isI prakAra jala kA eka aNu na to Thosa hotA hai, sAraNI kraM0 1 sUkSma evaM sthUla adhyAtma eka apekSA jIva manuSya hai|. jIva hAthI hai|. jIva deva hai / ... eka apekSA maiM dhanI huuN| maiM garIba huuN| maiM aphasara huuN|.. mere pada ke anurUpa mujhe apane karttavya kA pAlana evaM lokopakAra karanA hai va apane meM sudhAra karanA hai| dUsarI apekSA se dUsarI apekSA se jIva na manuSya hai, na deva maiM na to dhanI hUM, na garIba hUM, hai, na hAthI hai, na aphasara huuN| ye bAharI saMyoga manuSya, hAthI, deva Adi kSaNika haiN| ataH ina bAharI to jIva evaM kaI pudgala saMyogoM ke AdhAra para na to paramANuoM ke samudAya ke abhimAna karUM aura na hI apane nAma haiN| ko choTA samajhU / vyAvahArika jIvana

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anekAntavAda evaM Adhunika bhautika vijJAna na drava hotA hai aura na | gaisa hotA hai| sAraNI kraM0 2 kartA-akartA adhyAtma vijJAna / vyAvahArika jIvana eka apekSA se eka apekSA se | eka apekSA se urjA kI bacata karanA | jIva ko bacAnA caahiye| deza va parivAra kA vikAsa caahie| UrjA kI deza meM | jIva kI mRtyu hotI hai| | karane hetu hameM sevA evaM tyAga kamI hai ataH UrjA | jIvahiMsA nahIM karanA | karanA caahie| utpAdana karanA caahie| | caahie| jIva eka dUsare acche vaijJAnika evaM kA upakAra kara sakate haiN| iMjIniyara taiyAra karanA | (parasparopagraho jIvAnAM) cAhie jo UrjA utpAdana kA kArya kara skeN| dasarI apekSA se dUsarI apekSA se dUsarI apekSA se UrjA kA na to nAza hotA | jIva na to janmatA hai aura | dUsaroM kI madada karane kA hai aura na hI utpAdana | na hI maratA hai| jIva ko | ahaMkAra na kreN| kiyA jA sakatA hai| UrjA | hamane bacAyA hai yaha kI mAtrA meM koI ghaTa- | aMhakAra na kreN|11 hama bar3ha nahIM ho sakatI hai| ajara, amara avinAzI haiM UrjA vastu meM hI hone | yaha zraddhAna karake nirbhaya para prakaTa hotI hai| yAnI | bneN| iMjIniyara yA vaijJAnika UrjA kA utpAdana nahIM kara sakate haiN|

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466 Multi-dimensional Application of Anekantavada sAraNI kraM. 3 zAzvata - azAzvata vijJAna adhyAtma vyAvahArika jIvana jise hama koyale kA umAsvAtine batAyA hai| kaI nukasAna aise hote haiM jalanA kahate haiM use | ki12 jo kaI lAbha ke daravAje bhI rasAyana zAstra kI bhASA | sat dravya lkssnnN| kholate haiN| kucha Adhunika meM nimnAMkita rAsAyanika | utpAda vyaya dhrAvya yuktaM vidvAn yahAM taka svIkArate haiM kriyA dvArA vyakta karate | st| |ki hara hAni meM lAbha kA bIja arthAt dravya meM utpAda dikhatA rahatA hai| (within C+0.co. +UrjA | evaM nAza hote hue bhI dravya| every adversity there is bhautika vijJAna dvArA | kA dhruvatva banA rahatA hai| / a seed of an equivalent isa kriyA kA vizleSaNa | janma, mRtya bhI eka| or greater benefit)13 kareM to bar3A vicitra | saccAI hai to AtmA kI lgegaa| jarA patA lagAyeM | ajaratA-amaratA bhI eka kI kauna jalA? kArbana | parama saccAI hai| na kevala (C) meM 6 proTAna, 6 | AtmA apitu jar3a bhI isI nyUTrAna evaM 6 ilekTrAna | apekSA ajara-amara haiN| the| AksIjana ke aNu (o,) meM 16 proTaoNna, 16 nyUTraoNna evaM 16 ilekTraoNna the| aba kArbana DAI AksAiDa (Co,) meM 22 proTaoNna, 22 nyUTraoNna evaM 22 ilekTraoNna haiN| yAnI jalane ke pahale bhI 22 proTaoNna, 22 nyUTraoNna evaM 22 ilekTraoNna the va jalane ke bAda bhI 22 proTaoNna, 22 nyUTraoNna evaM 22 ilekTraoNna rahate hai| to phira kauna jalA? isakA uttara yaha hai ki

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anekAntavAda evaM Adhunika bhautika vijJAna 467 sthUla rUpa se yaha kahA jA sakatA hai ki kArbana jalA hai kintu sUkSma rUpa se jAMca karane para patA calatA hai ki koI bhI kaNa nahIM jalA hai kevala vibhinna ilekTraoNnoM, proTaoNnoM evaM nyUTraoNnoM ke par3osI badale haiN| anekAntavAda kI bhASA meM jalanA huA bhI hai va jalanA nahIM bhI huA hai| syAdvAda kI pradhAnatA se kathana kareM to kisI apekSA padArtha jalatA hai kisI apekSA nahIM jalatA hai| - - - - - sAraNI kraM. 4 adRzya ghaTaka vijJAna adhyAtma vyAvahArika jIvana TrAMjisTara (risIvara) zarIra bhI TrAMjisTara kI hameM yaha samajha meM AnA kaI choTe-2 puoM se taraha hai| AtmA ko cAhie ki jo kucha bhI ghaTita milakara banA hotA hai| nakArane vAle sArA zreya hotA hai usakA zreya kise va yadi sabhI pajeM ThIka hoM TrAMjisTara ko hI dete haiN| kitanA deN| jaise yaha lekha maiM va sahI DhaMga se jur3e hoM reDiyo sTezana kI taraMgoM likha rahA hUM isakA bodha inako va ucita baiTarI lagI ho kI taraha AtmA kI bhI hai jinase likhane kI bhASA to usase kisI reDiyo upasthiti adhyAtmavAdI milI hai va aise kaI pUrva vidvAnoM sTezana kA progrAma suna svIkAratA hai| va manISiyoM ko bhI hai jinase sakate haiN| TrAMjisTara ke yA jinake granthoM se maiMne zikSA cAlU karane para usase latA grahaNa kI hai| isI taraha zarIra, maMgezakara ke kaMTha kI AvAja jo sunAI detI hai usake bAre meM nimnAMkita

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468 Multi-dimensional Application of Anekantavada zarIra ke janaka, parivAra ke sadasya, syAhI, syAhI ke nirmAtA,... Adi sabhI sahayogiyoM para vicAra kareM to lekha likhane kA ahaMkAra bahuta kama ho sakatA hai| kathana bana sakate haiM1. AvAja TrAMjisTara ke puoM se nikala rahI hai| usameM gAyikA latAmaMgezakara ko zeya bilakula nahIM hai| yadi TrAMjisTara kA eka bhI purjA kharAba ho jAye to gAnA sunAI nahIM degaa| 2. AvAja gAyikA latA maMgezakara kI hai| usameM TrAMjisTara ko zreya nahIM hai| yadi vaha gAnA reDiyo sTezana se rile nahIM hotA va usa gAne kI taMrageM TrAMjisTara meM praveza na karatIM to TrAMjisTara kitanA hI acchA kyoM na ho usase vaha gAnA nahIM nikltaa| 3. TrAMjisTara ke bajane meM zreya TrAMjisTara ko bhI hai va reDiyo sTezana kI taraMgoM ko bhI hai| sAraNI kraM. 5 baMdhana adhyAtma vijJAna / | vyAvahArIka jIvana hAiDrojana ke eka | saMsArI jIva ke sAtha | hama apane Apako kaI paramANu meM eka proTaoNna | karma hote haiN| kisI apekSA | baMdhanoM se jakar3A anubhava evaM eka ilekTraoNna hotA | yaha kahA jA sakatA hai | karate haiN| yaha mAnakara ki hai (citra kraM. 2) isake | ki AtmA ne karma bAMdhe / samaya kI kamI hai, dhana

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anekAntavAda evaM Adhunika bhautika vijJAna 469 bAre meM nimnAMkita kathana bana | haiM yA karmoM ne AtmA ko | kI kamI hai, sAdhanoM kI sakate haiM : bAMdha kara saMsAra meM roka | kamI hai,.... ityaadi| baMdhana 1. ilekTrAna proTaoNna se | rakhA hai| hamAre jIvana meM hama itane baMdhA huA hai yA proTaoNna | vastuta: donoM ne | adhika mAna lete haiM ki ilekTraoNna se baMdhA huA hai| | eka dUsare kA kucha nahIM | hama ina kamiyoM se jakar3A donoM eka dUsare se ba~dhe hue | bigAr3A hai| AtmA kA | huA sA anubhava karate haiN| haiM va hAiDrojana paramANu kI | eka pradeza bhI karma | kabhI viparIta rUpa se dRSTi meM proTaoNna evaM ilekTraoNna | paramANuoM evaM zarIra ke | bhI vicAra kiyA jA donoM eka sAtha hone se unake sAtha rahane se kama jyAdA | sakatA hai ki mere pAsa dhana evaM RNa Aveza jur3a nahIM hotA hai| AtmA kI kitanA samaya hai yA jAne se hAiDrojana paramANu zakti meM koI kamI nahIM | kitanA dhana hai yA kitane kA kula Aveza zUnya bana | AtI hai va vaha nyAya kA | sAdhana haiN| jyoM hI hama gayA hai| nyArA hai| isa zakti ko | isa dizA meM socanA zurU 2. ilekTraoNna kI dRSTi | pahacAnakara puruSArtha karane | kareMge hameM aisA laga meM proTaoNna usakA par3osI hai| | para AtmA kI zakti prakaTa | sakatA hai ki Age bar3hane ilekTraoNna kA RNa Aveza | ho sakatI hai| yAnI AtmA | evaM lokopakArI satkArya thor3A bhI nahIM badalA hai| | ko pRthak pahacAnakara mukta | karane hetu hamAre pAsa bahuta kaoNmpaTana vivartana | kiyA jAnA saMbhava hai| kucha hai| (Compton rcattering) ___ Aja ke manovaijJAnika jaise prayoga dvArA ilekTrAna kaI samasyAeM isI kI svataMtratA siddha hotI hai| siddhAnta dvArA hala karate 3. ilekTraoNna kI taraha haiN| jahAM do ke bIca lar3AI proTaoNna kI dRSTi meM proTaoNna | ho to prema kA astitva bhI svataMtra hai va usakA dhana darzAte haiM va sAdhana yA Aveza thor3A bhI nahIM samaya kI kamI kI bhAvanA badalatA hai| nAbhikIya se grastatA ho to inakI saMlayana (nuclearfusion) pracuratA kA ehasAsa karAte jaisI kriyAoM meM proTaoNna isa | hai| (dekhie phuTanoTa kaM. prakAra vyavahAra karatA hai jaise 14) ilekTraoNna se vaha svataMtra hai|

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470 Multi-dimensional Application of Anekantavada ja 00000 00000 Co000 ooooo citra naM. 2 __ (a) hAiDrojana paramANu eka proTaoNna evaM eka ilekTraoNna se milakara banA hotA hai| (ba) motI kA hAra motI evaM dhAge se milakara banA hai| (hAra kI apekSA motI evaM dhAgA hAra ke hI anivArya evaM sAtha rahane vAle avayava hai| kintu motI kI apekSA motI dhAge se pRthaka hai| dhAge kI apekSA dhAgA motI se pRthak hai| isI prakAra hAiDrojana paramANu kI apekSA proTaoNna evaM ilekTraoNna isa paramANu ke anivArya evaM sAtha meM rahane vAle avayava haiN| hAiDrojana paramANu kA vidyuta Aveza zUnya hai| kintu isI paramANa meM ilekTraoNna kI apekSA ilekTraoNna kA RNAtmaka Aveza hai tathA vaha proTaoNna se pRthak hai| ThIka isI prakAra manuSya kI apekSA AtmA evaM zarIra sAtha haiM kintu AtmA kI apekSA AtmA zarIra se pRthak hai|) sAraNI kraM. 6 zuddha-azuddha vijJAna adhyAtma vyAvahArika jIvana eka apekSA se | eka apekSA se ___'pApa se ghRNA karo, pApI gaMdA pAnI nahIM pInA apanI AtmA ko | se nhiiN| yaha kathana nirAdhAra caahie| pAnI meM gande | malina nahIM banAnA caahie| | nahIM hai| padArtha mila jAne se pAnI bure kAryoM se DaranA caahie| azuddha ho jAtA hai| dUsarI apekSA se dUsarI apekSA se jise hama gaMdA pAnI | AtmA to samAna

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anekAntavAda evaM Adhunika bhautika vijJAna 471 kaha rahe haiM vaha pAnI evaM vAsanAoM evaM burAiyoM se anya padArthoM kA saMyoga hai| pare hai| ye vAsanAeM AtmA isa tathAkathita gaMde pAnI ke sAtha hote hue bhI pRthak meM bhI jo pAnI usakA aNa haiN|15-17 AtmA saMsAra meM (H,0) vaisA hI hai jaisA bhramaNa kara rahI hai kintu kI zuddha pAnI kA annu| AtmA kI pavitratA jyoM pAnI kA aNu cAhe svaccha kI tyoM hai| usameM koI pAnI kA leM yA gandI nAlI kamI nahIM huI hai| kA, donoM aNu eka jaise hI hoNge| pAnI ke aNu meM| gaMdagI kA aNu praveza nahIM karatA hai| sAraNI kaM0 7 avaktavyatA meM mArga vijJAna adhyAtma vyAvahArika jIvana prakAza kaNa rUpa hotA| AtmA kaisA hai? usake | eka hI vyakti ke do hai yA taMraga kI taraha hai?| vibhinna pradeza kisa prakAra | virodhI rUpa hameM jaba dikhAI nyUTana ke samaya se hI Apasa meM jur3e hue haiM ki | dete haiM to hama kaI bAra isakA uttara khojA jA rahA| AtmA akhaNDa hai? jJAna, parezAna ho jAte haiN| karor3oM hai| vivAda bhI rahA hai| Aja| sukha Adi kaI guNa kisa | ke dAnI ko bhI kamI hama kvANTama siddhAnta ke prakAra AtmA meM sarvatra eka | isa rUpa meM pA sakate haiM ki AdhAra ke para yaha mAnA| sAtha vyApta haiM? AtmA meM | vaha vyakti kaMjUsa lge| ata: jAtA hai ki vivAda hala rUpa nahIM hai, rasa nahIM hai, | parezAnI se bacane ke liye ho gayA hai| yadyapi prakAza| gandha nahIM hai, sparza nahIM | kisI bhI vyakti para aise kA svarUpa hama samajha gaye| hai to ise kaise samajhA | sthAyI lebala nahIM lagAnA haiM kintu sAtha hI yaha bhI| jAyeM? cAhie ki amuka vyakti samajha gaye haiM ki isakA ina praznoM ke uttaroM se | mahAdAnI hai yA amuka vyakti svarUpa zabdoM evaM citroM adhika mahattvapUrNa bAta yaha | mahAkaMjUsa hai| Aja ke se pare hai| hama yaha jAna jAnanA hai ki AtmA kA | manovaijJAnika 19 bhI aise gaye haiM ki prakAza kaNa | vibhinna paristhitiyoM meM / | lebala lagAne ko bahuta

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472 Multi-dimensional Application of Anekantavada rUpa bhI hai va taraMga rUpa | vyavahAra kyA hai| cIMTI | bar3I galatI batAte haiN| bhI hai, donoM rUpa bhI hai | meM AtmA cIMTI ke | ata koI vyakti va donoM rUpa nahIM bhI hai| | AkAra kI to vahI AtmA | kSamAzIla hai yA krodhI hai prakAza kadAcit avaktavya | hAthI meM hAthI ke AkAra | aise prazna ke badale bhI hai| kI ho jAtI hai| yaha mahattvapUrNa yaha jAnanA hai ___ yahI bAta ilekTraoNna | jAnanA AtmA ke vyavahAra ki ina paristhitiyoM meM Adi anya sUkSma kaNoM ko jAnane kA eka amuka vyakti ke krodhI hone ke bAre meM kahI jA | udAharaNa hai| kI saMbhAvanA adhika hai, sakatI hai| ___'AtmA bAharI padArthoM va kina paristhitiyoM meM __isa sthiti se se dhyAna haTAkara AtmA amuka vyakti ke zAnta bane vaijJAnika aba parezAna nahIM | meM lIna ho jAye to AtmA | rahane kI saMbhAvanA hai| bhI haiN| vaijJAnika yaha kahate | ke sAtha rahane vAle duHkha, haiM ki isakA uttara vAsanAoM Adi kA kSaya mahattvapUrNa nahIM hai. ki | ho jAtA hai|' (dekhiye : prakAza kyA hai ? | phuTanoTa kaM. 18) yaha mahattvapUrNa yaha jAnanA hai | jAnanA bhI AtmA ke ki kisa paristhiti meM vyavahAra ko jAnane kA prakAza kyA vyavahAra | eka udAharaNa hai| kregaa| sAraNI kaM08 kauna sAdhaka? kauna bAdhaka? adhyAtma | vyAvahArika jIvana lohA pAnI meM tairatA bhI | zarIra AtmA ke patana / lAbha samajhakara kisI hai (udAharaNa-jahAja) evaM | meM bhI sahAyaka ho sakatA | vastu meM bahuta Asakta bhI lohA pAnI meM DUbatA bhI hai | hai va vahI zarIra AtmA | rahe haiM to bahuta kucha kSaNa (udAharaNa - lohe kI | ke vikAsa meM bhI sahAyaka ke liye usakA dUsarA pakSa kiil)| ho sakatA hai| bhI vicAra kreN| isI prakAra isI prakAra (dUrI ke jise hAnikAraka samajhakara AdhAra para) eka proTaoNna bahuta napharata kara rahe hoM dUsare proTaoNna ko apanI ora to usakA bhI dUsarA pakSa AkarSita bhI karatA hai evaM socakara sAmyabhAva dhAraNa pratikarSita bhI karatA hai| karane kA prayAsa kreN| vijJAna

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anekAntavAda evaM Adhunika bhautika vijJAna 473 uparyukta sAraNiyoM ke varNana se yaha spaSTa hotA hai ki anekAntavAda yA syAdvAda zabdoM kA vikAsa mAtra na hokara eka aisI zailI hai jisake binA kisI bhI padArtha kA saccA svarUpa spaSTa nahIM ho sakatA hai| hama kyA haiM? yadi zarIra jIva nahIM hai va AtmA ajara amara hai to phira prANIrakSA evaM prANibadha meM puNya-pApa kyoM? aise kaI prazna jijJAsa ke mastiSka meM Ate haiM jinakA uttara anekAntavAda ke binA saMbhava nahIM hotA hai| yahI kAraNa hai ki hamAre AcAryoM ne kaI dRSTikoNoM (nayoM) se padArtha kA svarUpa samajhAyA hai| kucha mahattvapUrNa nayoM ke nAma isa prakAra haiM- naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUDha, evaMbhUta; nizcaya, vyavahAra; paramazuddha nizcayanaya, zuddha nizcayanaya, azuddha nizcayanaya, sadbhUta anupacarita vyavahAranaya, sadbhUta upacarita vyavahAra naya, asadbhUta anupacarita vyavahAranaya, asadbhUta upacarita vyavahAranaya, Adi21) eka taraha vAsanAeM evaM zarIra ko bhI AtmA kA nahIM mAnA hai to dUsarI tarapha asadbhUta upacarita vyavahAra naya se patnI, makAna Adi se bhI jIva kA riztA jor3A hai anyathA svapatnI-parapatnI evaM sampatti-para saMpatti meM bheda hI nahIM rhtaa| bahuta hI nApa-taula kI bhASA bolane vAle bhautika vijJAna meM bhI kaI sthAnoM para virodhAbhAsa pratIta hotA hai jinheM uparyukta sAraNiyoM meM vistAra se kucha udAharaNoM dvArA samajhAyA gayA hai| eka sAvadhAnI anekAntavAda ke sambandha meM yaha bhI rakhanA Avazyaka hai ki mithyA anekAntavAda se bacakara samyak anekAntavAda apanAnA caahiye| jaise eka tarapha kisI vyakti ko sabhI kA mAmA hI mAna lenA mithyA ekAnta hogA kyoMki vaha vyakti kisI kA beTA bhI hai to kisI kA pautra bhI hai.....| kintu yadi anekAnta ko hama itanA manamAne DhaMga se khIMca leM ki hama kahane lage ki eka hI vyakti kisI kA pitA bhI honA cAhie va kisI kA pati bhI honA cAhiye to avivAhita vyakti ke liye aisA anekAntavAda mithyA anekAntavAda hogaa| aisA mithyA anekAnta tyAjya hai| ata: cAhe bhautika vijJAna ho cAhe adhyAtma, anubhava, pramANa evaM tarka se yaha bhI santuSTa kara lenA cAhie ki varNita anekAnta mithyA anekAnta to nahIM hai| sandarbha 1. pArasamala agravAla, 'kvANTama siddhAnta' (rAjasthAna hindI grantha akAdamI, jayapura, 1983). 2. P. M. Agrawal, Quantum Mechanics in 'Horizons of Physics', edited by A. W. Joshi (Wiley eastern, New Delhi, 1989) p. 25 54.

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474 3. 4. 5. 6. 7. 8. Multi-dimensional Application of Anekantavada D. S. Kothari, Modern Physics and Syadvada, in jIta abhinandana grantha, pRSTha 187-199 ( jayadhvaja samiti, madrAsa, 1986). AcArya kundakunda, paMcAstikAya, ( zrIkundakunda kahAna digambara jaina tIrthasurakSA TrasTa, jayapura, 1984) / mUla gAthA kramaza: isa prakAra hai - siya atthi Natthi uhayaM avvattavvaM puNoM ya tattidayaM / davvaM khu sattabhaMga AdesavaseNa saMbhavadi || 14 || isakA saMskRta anuvAda AcArya amRtacandra dvArA racita nimnAnusAra haisyAdasti nAstyubhayamavaktavyaM punazca tat trityN| dravyaM khalu saptabhaMgamAdezavazena sambhavati // anvayArtha bhI likhanA upayogI hogA : (dravyaM) dravya (Adezavazena) AdezavazAt (kathana ke vaza ) (khalu) vAstava meM (syAt asti ) syAt asti, (nAsti ) syAt nAsti (ubhayaM) syAt asti nAsti, avaktavyaM) syAt avaktavyatAyukta tIna bhaMga vAlA (syAt astiavaktavya) - saptabhaMgam) isa prakAra sAta bhaMga vAlA (saMbhavati) hai| The Feynman Lectures on Physics, Vol. III ( B.I. Publications, Bombay). (R.P. Feynman was awarded Nobel Prize in Physics in 1965) This is an example of diffraction of electrons by double slit. If we say that n, electrons pass through hole 1 and n, electrons pass through hole 2 then we would arrive at the conclusion that n, electrons suffer single slit diffraction from hole 2. It means if single slit diffraction pattern is P, due to hole 2 (see fig. 1 (b) then the resultant would be n,P,+n,P2. However, we know that two slit diffraction pattern P,, is as given in fig. 1 (c). Since n,P,+n,P2 is not equal to (n,+n,) P12 for any value of n, and n,, we conclude that it is wrong to say that n1 electrons pass through 1 and 2 pass through 2. 2 2 D. S. Kothari, 'Some thoughts on mind, matter and complementarity', Journal of Physics education Vol. 2, No, 2, pp. 13-16, Dec. 1974. jainendra siddhAnta koza bhAga 4, pRSTha 497, yahAM lekhaka likhate haiM- "anekAntamayI vastu kA kathana karane kI paddhati syAdvAda hai| kisI bhI eka zabda yA vAkya ke dvArA sArI kI sArI vastu kA yugapat kathana karanA azakya hone se prayojanavaza kabhI eka dharma ko mukhya karake kathana karate haiM aura kabhI dUsare ko / mukhya dharma ko sunate hue zrotA ko anya dharma bhI gauNarUpa se svIkAra hote raheM, unakA ,

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anekAntavAda evaM Adhunika bhautika vijJAna 475 niSedha na hone pAve ; isa prayojana se anekAntavAdI apane pratyeka vAkya ke sAtha _ 'syAta' yA 'kathaMcit' zabda kA prayoga karatA hai|" 9. umAsvAti, tattvArthasUtra, adhyAya 1, sUtra 1 10. umAsvAti, tattvArthasUtra, adhyAya 5, sUtra 21 11. AcArya kundakunda, samayasAra, gAthA 250 / 12. umAsvAti, tattvArthasUtra, adhyAya 5, sUtra 29 evaM 30 13. Norman Vincent Peale, Treasure of joy and Enthusiasm, New York, 1981) p. 18. 14. Louise L. Hay, You can Heal your life', (Hay House, 3029 Wileshire Blard. Santa Monica (A 90404, USA) 15. jo zuddha jAne Atma ko, vo zuddha AtmA prApta ho| azuddha jAne Atma ko anazuddha AtmA prApta ho||186|| ___ AcArya kundakunda, samayasAra gAthA 186; hindI anuvAda 16. siddhAMto'yamudAttacitta caritairmokSArthibhiH sevyatAM zuddha cinmayamekameva paramaM jyoti: sadaivAsmyaham / ete ye tu samullasanti vividhA bhAvAH pRthaglakSaNA ste'haM nAsmi yato'tra te mama paradravyaM samagra api / / (jinake citta kA caritra udAtta hai aise mokSArthI isa siddhAnta kA sevana kareM ki - maiM to sadA zuddha caitanyamaya eka paramajyoti hI hUM; aura jo yaha bhinna lakSaNavAle vividha prakAra ke bhAva pragaTa hote haiM vaha maiM nahIM hUM, kyoMki ve sabhI mere liye paradravya haiM) AcArya amRtacandra, samayasAra kalaza kraM. 185 AsaMsArAtpratipadamamI rAgiNo nityamattAH suptA yasminnapadamapadaM tdvibudhydhvmNdhaaH| etaiteta: padamidamidaM yatra caitanya dhAtuH zuddhaH zuddhaH svarasabharata: sthAyibhAvatvameti / / AcArya amRtacandra, samayasAra kalaza, kraM. 138, 18. AcArya kundakunda, samayasAra, gAthA 73; 19. David D. Burns, Feeling Good: The new mood therapy. Singet, New American library, NewYork, 1981, 20. umAsvAti-tattvArthasUtra, 1/33 21. hukumacanda bhArilla, 'paramabhAva prakAzaka nayacakra' ToDaramala smAraka TrasTa, jayapura, 1989

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anekAnta kI upayogitA Izvaracanda jaina jainadarzana ke anusAra anekAntavAda jaina darzana kA atyanta mahatvapUrNa siddhAnta hai| Aja ke durAgraha aura haThadharmitA se tilatila bhare jIvana meM anekAntavAda samanvaya kA sabase bar3A sAdhana hai| ekAnta nigraha hai, phUTa hai| anekAnta maitrI hai, sandhi hai, maitrI hI nahIM balki vizvamaitrI hai| kevala itanA hI yadi samajha liyA jAya to vizva zAnti ke mUla ko jAnA jA sakatA hai| jisa taraha sahI mArga para calane ke liye antarrASTrIya yAtAyAta saMketa bane hue haiM aura saba unake anusaraNa se ThIka-ThAka cala lete haiN| svastha citaMna ke mArga para calane ke liye anekAntavAda ne bhI isI taraha ke sAta saMketoM kI racanA kI hai| unakA anusaraNa karane para kisI bauddhika durghaTanA kI AzaMkA nahIM raha jAtI hai| mokSamArga para calane ke lie anekAntavAda eka vizvasanIya cintana praNAlI hai| samyagjJAna kI nIva yahI syAdvAda hai| samyagjJAna rAjamArga hai evaM kaivalya gantavya hai| samyagjJAna kA mUla AdhAra syAdvAda hai| pahale samaya phira parakha, phira talAza, phira phuNc| samyagjJAna taka pahuMcane kA rAjamArga hai anekaantvaad| zodha ke pUrva zodhanidhi kA jAnanA bhI mahattvapUrNa hai| anekAntavAda satya kI zodhapaddhati hai-eka prAJjala jIvana darzana kI sucintana paripATI hai| isase satya apane digambara rUpa meM A khar3A hotA hai| anekAntavAda meM AtmAnuzAsana tathA jIvana ke anya vividha saMdarbho ke liye eka vidhAyaka jIvana dRSTi samAyI huI hai| anekAnta darzana kI sukhada nirApada pagaDanDI para calakara hama vastusvarUpa kI vyAkhyA isa taraha kara sakate haiM ki "dravya kI dRSTi se vastu nitya, avinAzI aura zAzvata hai kintu vahI vastu paryAya (Modes) kI dRSTi se anitya, vinAzIla aura azAzvata hai| anekAnta sApha sutharA-sugama bodha hai| kisI bhI vastu ko samajhane ke liye usa vastu ko samasta pahaluoM se dekhanA, samajhanA aura yaha mAnanA ki usakA na to eka hI AyAma hai auna na eka hI phluu| ata: yadi use usake samasta sandarbho

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anekAnta kI upayogitA 477 gaharAiyoM- aura vistAroM se samajhanA ho to usake samagra pakSa/dRSTikoNa dekhane cAhie aura phira kramaza: usakA sApekSa-kathana karanA caahie| anekAnta eka aisI citaMna prakriyA hai jisake antargata hama saMsAra ke tamAma padArthoM ko bahuAyAmI mAnate haiM aura mAnate haiM ki syAdavAda ke dvArA hama una samasta pahaluoM kI vyAkhyA kara sakate haiN| ataH anekAnta vastu kI vizeSatA hai aura syAdvavAda ina vizeSatAoM ko samajhane kI kuNjii|| anekAnta jaina darzana kI cintana prakriyA kI AdhArazilA hai| jaina dharma-darzana kI yaha vizeSatA hai vaha kisI kathana ko antima na mAnakara sApekSa mAnatA hai aura sambhAvya jAnakArI ke liye dvAra khule rakhatA hai| usakI dRSTi ekAMgI nahIM apitu sarvAMga hai| yahI kAraNa hai ki usake samanvaya kI eka zAnta-nizcala dhArA pravAhita hai| jaina darzana mAnatA hai ki saMsAra meM aisI koI vastu, sthiti, vyakti yA anubhUti nahIM hai, jisakA nirapekSa kathana kiyA jA ske| jaba bhI koI kathana kiyA jAyegA-sApekSa (In relation) hI hogaa| usakI mAnyatA hai ki aisA kucha bhI nahIM hai isa loka meM jisake sabhI pahaluoM kA yugapata kathana saMbhava ho| saba jAnate haiM ki eka hI vastu ke nAnA pakSa/pahalU hote haiM, jinheM eka sAtha kahanA saMbhava nahIM hai| galataphahamI kalaha kI mAM hai| isakA jaba hama manovaijJAnika dRSTi se adhyayana karate haiM to pAte haiM ki isakI zarIra racanA meM ekAntika yAni pUrvAgraha yukta cintana kA hI hAtha adhika hotA hai| prAyaH hama kisI eka kathana ko antima mAna kara hI bhrAMti ke daladala meM phasate haiN| kintu jaba hama usa bAta para aneka apekSAoM, AyAmoM aura koNoM se vicAra karane lagate hai to galataphahamI ke sthAna para pragAr3ha maitrI hone lagatI hai aura hamameM eka prajAtAntrika samajha Ane lagatI hai| hama saMbhAvanAoM ko apanI udAra bhujAoM meM sameTane lagate haiN| AMzakAeM taba hameM nahIM tor3atI haiN| tAtkAlikatAeM aura AkasmikatAeM jIvana ko aksara ujAr3atI rahatI haiM, kintu anekAMta aura syAdvAda na to kisI kathana ko Akasmika mAnate haiM aura na taatkaalik| isalie ye donoM vyakti kI uttejanAoM aura bhrAMtiyoM se rakSA karate haiN| saMkSepa meM hama kaheMge ki anekAnta aura syAdvAda apanI adhikAdhika sampUrNatA meM vyavahata hokara eka sukhada prajAtAntrika jIvana ke maMgalAcaraNa bana sakate haiN| _anekAnta vastu ke vyaktitva ko paribhASita karane kA mAdhyama hai| sabhI vastueM anekAntAtmaka haiM isa tathya ko hama anekAnta dvArA hI jAna pAte haiM tathA usI AdhAra para jIvana evaM samAja meM prema, sadbhAva evaM zakti kA vAtAvaraNa banA sakate haiM aura apane jIvana meM sukha zAMti kA srota bahA sakate haiN|

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Appendix Contributors of this volume Prof. Sagarmal Jain Director Emeritus Parshwanath Vidyapeeth C/o Sagar Tent House New Road, Shajapur-465001 Prof. Bhagchandra Jain Bhaskar Director Parshwanath Vidyapeeth I.T.I. Road, Karaundi Varanasi-221005 Sh. Navin K. Shah Navin House Opp. Sardar Patel Seva Samja Hall Navarangpura, Ahmedabad 318009 Dr. Ramesh S. Betai 107, Sarvoday Nagar-3 B/H Ranna Park Ahmedabad 280061

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Appendix 479 Dr. Ramjee Singh Ex. Vice-Chancellor Jaina Vishva Bharti Ladnun (Raj.) Prof. Utpala Modi Vishal apts. H Building Flat No. 402, IV Floor Sir M. G. Road, Mumbai-400069 Justice M. B. Shah Former Justice Gujarat High Court Ahmedabad T. U. Mehta Senior Advocate Supreme Court 3, Dada Rokad Nath Society Paldi, Ahmedabad 380007 Dr. N. L. Jain 8/662 Bajarang Nagar Rewa-486001 (M. P.) Dr. Hasmukh Savlani Former Management Consultant Navin Associates Navin House, Navarangpura Ahmedabad - 318009 Dr. Rajmal Jain B-1/324 Janakpuri New Delhi

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480 Multi-dimensional Application of Anekantavada Dr. Rajesh Kumar Jain Vishva Bharati Ladnun (Rajasthan) Dr..C. Jain 'Hem' M-10/A, Sonagiri Bhopal Prof. S. L. Pandey Former Head, Dept. of Philosophy Allahabad University Allahabad. Dr. Udaichand Jain Reader Deptt. of Prakrit Sukhadia University Udaypur Dr. Pratibha Jain Opp. I. T. Office, Redma Dalten Ganj -822101 (Bihar) Dr. Pritam Sanghvi 4-A, Ramya Apartments Polytechnic Road Ahmedabad-380015 Dr. S. S. Jhaveri Chief Secretary Hinsa Nivaran Sangh Ahmedabad-380015 Dr. Ramakant Jain Jyotikunj, Charbaugh Lucknow- 226004

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Appendix 481 Dr. B. R. Yadav Reader in Philosophy Gaya College Gaya (Bihar) Dr. Narendra Kumar Jain Head Dept. of Sanskrit Government Degree College, Charkhari Hamirpur-210420 N. Nagraja Poovani Reader & Head, Dept. of Hindi S.D. M. College Ujire-574240 Dr. Ramesh Chand Jain Near Jain Temple Bijnore (U.P.) Smt. Saroj K. Vora 1, Sonal Park B/H Golden-Silver Apts., Subhanpura Baroda-7 Samani Kusum Prajna Jaina Vishva Bharati Ladnun Samani Mangal Prajna Jaina Vishva Bharati Ladnun Dr. Parasmal Agrawal B. 220 Vivekanand Colony Ujjain-456010

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482 Dr. Nilesh N.Dalal 113/3348 Pant Nagar MIG. Co. Op. Housing Soc. Ram Narayan Narkar Rd. Ghatkopar (East) Mumbai Dr. Ajir Chaubey 18, Jayandra Nagar, Chakhari State Dist. Hamirpur U.P. Dr. Narendra Kumar Jain Govt. Degree College, Charkhari Hamirpur U.P. B. Shekhar S.J. Inter Faith Formation, Arul Kadal 98, Santhome High Road, Madras

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Multi-dimensional Application of Anekantavada For Developing the course material for Seminar on "Specific Application of Anekantavada" Navin Institute of Self-Development desires to conduct few seminars for Self-Development. This Self-development programme will focus on developing a specific character or psychological change in lifestyle. The technique used to make such psychological change would be based on the fundamental principles of Anekantavada The essence of Anekantavada will be comprehended and its logic will be applied to construct its application for the growth and development purpose. This application should be with reference to modern life. A list of such Multi-Dimensional Application of Anekantavada is enclosed herewith. This is a suggestive list only. The author is free to select his own topics even other than the suggested. The author has to prepare a course material in a systematic order within due time frames. On this course material or syllabus, the seminar will be conducted by specially trained seminar leaders. 483 The Seminar or Workshop can be designed for 4 days to 10 days. The seminar will be in two parts. The first part will be theoretical where principle and theory of Anekantavada will be taught. The 2nd part will be the workshop where application or technique or know how for change in life-style will be taught through stimulative exercises. It will be a workshop. The author has to prepare an outline of theory based on the principles and logic of Anekantavada for the 1st part. The author also has to invent various stimulative games, exercises and techniques to make a psychological change for growth or development. Such techniques will be based on theory on Anekanta vada. In the beginning, 2/3 of the authors will be selected. Those persons who want to take part in this assignment should apply to Navin Institute of Self-Development. 2/3 of the interviews will be arranged with the applicant or author at the cost of Navin Institute. After due dialogue, the MOU will be signed by both the parties. MOU will serve as an informal contract. Thereafter the applicant or author will commence the work of drafting the course material. Time limit will

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484 be one year from the date of MOU. Navin Institute intends to create maximum amount of various course material for various seminars provided such authors are available. Navin Institute intends to pay a reward of Rs.50,000/- for each such course material to each author. Navin Institute has a charitable intention to facilitate mankind to make a psychological change in life-style, based on the principles of Anekantavada. This is a noble cause. Those writers and authors who want to take such assignment are welcome. Please apply to Navin Institute. A list of suggested topics Statement 'A' Suggested topics for course material for seminar based on various applications of the theory of Anekantavada. 01. Rational thinking - based on the theory of Anekantavada. 02. Conflict resolution - based on the theory of Anekantavada. 03. Reality perceoption Reality interpretation Reality expression - based on the theory of Anekantavada Achieving equanimity & tranquillity through Anekantavada. Developing spirit of Democracy through philosophy of Anekantavada. 04. 05. 06. 07. Specific Application of Anekantavada Developing Empathy through philosophy of Anekantavada. Developing Multi-Dimensional and open-minded approach to life through philosophy of Anekantavada. 08. "There are no laws in the world which do not have a few exceptions". "Wisdom has Multi-Dimensional approach". Art of developing wisdom through Anekantavada. 09. Developing insight into reality i.e. pragmatic approach through philosophy of Anekantavada Meaning, words or expression (to gain insight into analytical tools). Art of developing interpretation and discrimination power - based on philosophy of Anekantavada 10. 11.

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12. 13. 14. 15. 16. 20. 21. 22. 17. Realization is unlimited, Knowledge has limit. 18. Developing the Art of understanding others and the Art of intimacy. 19, Developing non-violence and compassion through the theory of Anekantavada. 23. Multi-dimensional Application of Anekantavada Science of validation of fact or scientific methodology to validate theory and this is based on the theory of Anekantavada. Counselling based on the theory of Anekantavada.. Art of intervention and critical evaluation - based on the theory of Anekantavada 24. Art of management of life - based on philosophy of Anekantavada. Art of management of business based on the theory of Anekantavada. 485 - Overcoming anger - based on the theory of Anekantavada. Integrity of all religious philosophy - based on the theory of Anekantavada. Art of widening mental horizon through the technique of Anekantavada. Any similar application. For this purpose Navin Institute of Self-Development wanted to appoint seminar leader. Seminar leader has to conduct a seminar for 4 days to 10 days workshop. Seminar leader will be specially trained by Navin Institute for this specific course material. The seminar will be on 'Anekantavada and its specific application'. Seminar leader will be paid either on monthly basis or on fees for each seminar. This is a noble cause. You are welcome to assist Navin Institute in a welfare activity. It is not necessary that seminar leader will be scholar. Any highly motivated person can we trained for seminar leadership. The medium of seminar will be English, Hindi or Gujarati. If you are highly motivated, you are requested to apply to Navin Institute. Going beyond egoistic attitude (that is Aham) - based on the theory of Anekantavada

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Our Important Publications 1. Studies in Jaina Philosophy - Dr. N. M. Tatia 2. Jaina Temples of Western India Dr. H. Singh 3. Jaina Epistemology I. C. Shastri 4. Concept of Panchasheel in Indian Thought Dr. K. Jain 5. Concept of Matter in Jaina Philosophy Dr.J.C. Sikdar 6. Jaina Theory of Reality Dr.J.C. Sikdar 7. Jaina Perspective in Philosophy & Religion Dr. R. Singh 8. Aspects of Jainology (Complete set: Volms. I to VII) 9. An Introduction to Jaina Sadhana Dr. Sagarmal Jain 10. Pearls of Jaina Wisdom Dulichand Jain 11. Scientific Contents In Prakrit Canons Dr. N. L. Jain 12. The Path of Arhat T. U. Mehta 13. Jainism: the Oldest Living Religion Dr. Jyoti Pd. Jain 14. Doctrine of Karma in Jaina Philosophy Dr. H. Glasenapp 15. Aparigraha : the Humane Solution Dr. Kamla Jain 16. Jaina Monastic Jurisprudence Dr. S. B. Deo 17. Rishibhasita: a Study Dr. Sagarmal Jain 18. A Cultural History of Nisheeth Churni Dr. Madhu Sen 19. Political History of Northern India from Jaina Sources G. C. Chaudhari 20. Values of Human Life Dr. Jagadish Sahay Shrivastav 21. Jainism in Global Perspective Ed. S. M. Jain & S. P.Pandey 22. Jainism In India G. Lalvani 23. The Heritage of Last Arhat Dr. Charlotte Krause 24. Charlotte Krause: Her Life & Literature Ed. S. P. Pandey 25. Jaina Karmology Dr. N. L. Jain 26. Jaina Biology Dr. N. L. Jain 27. Studies in Jaina Art Dr. U.P. Shah Parswanatha Vidyapitha, Varanasi- 221005 (INDIA)