Handbook of Jainology

SR No.: 001346
Original Sutra Author: N/A
Author: Bhuvanbhanusuri
Publisher: Divya Darshan Trust
Publication Year: 2006
Total Pages: 288
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 15 MB

Page 279

39
ANEKANTVAD (SYADVAD) SAPTHABHANGI-ANUYOG
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The Jain Darshan is based on Anekantvad. It is not based Ekantvad. Anekanta means taking into consideration only that nature of an object which is important at the moment and establishing doctrines and principles on that basis and denying the natures of the object which are opposed to that nature.
Anekant means understanding an object from all points of view, that is, even the meanings that are contradictory to the meaning obtained in the one point of view already accepted.
According to the Ekantavad, the soul is permanent. It is permanent and not transient, but according to the Anekantvad, the soul is both permanent and transient. This Anekantvad is not a sceptical approach; not a vacillating approach but it is a determined, fixed approach, because in both, permanence and transcience are certain.
Question: How can the same thing be permanent as well as transient ? Is it not self-contradictory? How can contradictory dharma exist together?
Answer: A substance has two forms. The original form and the form governed by its condition (modification). A substance is permanent in its original form but transient in its modified form. For example, the original dravya, gold is always gold but it is not permanent in the form of jewels (modified forms). This is clearly understandable. Gold gets modified and assumes different forms. So, it is transient in this sense. Undoubtedly, permanence and transcience are contradictory. They are contradictory from one point of view, cannot coexist but from different points of view, they are not contradictory because those two can co-exist.
For example, the father and the son cannot be the same. The father is not the son. So, the same man cannot be the father and the son from one person's point of view but from the points of view of different persons, the same man can be the father and the son so both the dharmas (qualities) can co-exist in the same