Jaina Theory of Multiple Facets of Reality and Truth

SR No.: 001746
Original Sutra Author: N/A
Author: Nagin J Shah
Publisher: B L Institute of Indology
Publication Year: 2000
Total Pages: 168
Language: English
Classification: Book_English, Philosophy, & Nyay
File Size: 12 MB

Page 149

Relevance of Anekānta in Modern Times
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annihilation, we have to encourage anekānta culture. However, anekānta philosophy of life should not be confused with contradictionism, indeterminism, scepticism or solipsism. When we look to the particular merits of each side, there is no contradiction. Application of existence and non-existence to the same thing is contradiction but when existence and non-existence are asserted from different standpoints, it is not contradiction. Even in the Upanişads, we have the glimpses of how the reality reveals itself in different ways at different stages of knowledge. Hence anekānta attitude should not be equated with subjective relativism of the Sophists. It is "objective relativism” or "relative absolutism” like Whitehead, Bodin etc. However, there is no similarity with Einstein's theory of relativity. To some extent, we may find its parallel in old Pyrrohoneanism in the West. But while Pyrrohoncanism relapses into agnosticism or scepticism, there is no room for scepticism whatsoever in Jaina theory of syödvāda or anekāntväda. Scepticism means, in the minimum, abscence of assertion, whereas syādvādins always assert, though what they assert are alternatives. Disjunctive judgement is still judgement. Each disjunction is alternatively valid. Either there is no self-complete Reality or any such reality is wholly infinite, a mere demand that refuses to be actualised. The only scepticism that is there is concerning the so-called self-complete reality. So whereas a scepticis sceptical about any character of reality, syādvāda is quite definitely assertive. Yet he is more sceptical than any sceptic in the world so far as the definiteness of the ultimate reality is concerned. He would go beyond avaktavya or Sūnya, so far the Advaitins and Sūnyavādins are concerned with regard to their statements regarding ultimate reality.
Hence, anekānta stands against all mental absolutism. We can substantiate this relativistic standpoint on the cosmo-micro-physical ground supported by Einsteinian doctrine of relativity and Maxwell's equation of electromagnetism which go fundamentally against the notion of absolute truth. When we say, we know this, we are saying more than is strictly correct, because all we know is what happens when the waves reach our bodies. Researches in psychology of thinking, perception of self and conception of self in Child Psychology and psycho-analytical studies in Freudian narcissism or Adlerian power