Jainism as Metaphilosophy

SR No.: 001194
Original Sutra Author: N/A
Author: S Gopalan
Publisher: Satguru Publications Delhi
Publication Year: 1991
Total Pages: 92
Language: English
Classification: Book_English & Philosophy
File Size: 5 MB

Page 45

Philosophy As Criticism - I
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losophy. The cautious note we strike here is that in view of the centre -of-stage status usually given to the complex nature of Reality, the other idea, viz. that of divergent viewpoints emerging, is likely to be pushed to the background and consequently made to lose the foundational significance it actually possesses.
It seems to me therefore that the innate significance of the manyness-idea needs to be specifically highlighted. My argument here is that the Jaina tradition does this by formulating the doctrine of Nayavāda (philosophy of perspectives). The importance of this doctrine has no doubt been acknowledged by some scholars by considering Anekantavāda and Syādvāda as its two wings. All the same, by reiterating the need for considering it not as an autonomous theory but as one which is of central importance, it is hoped that the deeper implications of Anekāntavāda itself for a concept of philosophy can be brought to the fore.
Nayavāda or Philosuphy of Standpoints The doctrine of Nayavāda may thus be looked upon as providing the framework for evolving a philosophy of philosophy (meta philosophy). This can be understood best by considering the idea of perspectives. A naya represents a point of view from which the nature of a thing is attempted to be comprehended. Since in regard to anything, many aspects can be visualised, the standpoints from which they are comprehended may also be deemed to be many. In this sense, the need to concede the existence of many standpoints and more importantly, their worthwhileness in revealing the nature of the thing under observation may both be reiterated.
The case cannot be different when the subject matter of study is Reality. The variegated nature of Reality requires many different viewpoints from which it is analysed and understood. The many viewpoints here envisaged may even be considered infinite in number, - whether we deem the complex nature of Reality as possessed of an infinite number of qualities or enumerate the points of view that emerge when innumerable minds are at work to comprehend its multifaceted nature. In this sense, an infinite number of nayas may be thought of to be a distinct possibility. But the Jaina philosophers have indicated the situation of ‘multiple possibilities' by mentioning more specifically, seven nayas.
What is interesting here is that these nayas enumerated are seen to