Jaina Literature and Philosophy a Critical Approach

SR No.: 001936
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 126
Language: English
Classification: Book_English, Philosophy, Religion, & Literature
File Size: 13 MB

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Aspects of Jainology : Volume VI
from which the theory of non-absolutism (Anekānta- vāda. Though the theory of Vibhajjavāda was comvāda ) emerged. Sūtrakītānga, in its first chapter mon to both - Jainism and Buddhism but so far as records various contemporary one-sided doctrines Buddhist approach to the metaphysical doctrine is regarding the nature of soul and creation of the concerned, it was a negative one, while Mahāvira's universe. Mahāvira's approach to all these doctrines was a positive one. Lord Buddha maintained that is non-absolutistic or relative. In every case, whether whether it is eternalism or nihilism, none of these can it was the problem of eternalism (Šāśvatavāda ) and be regarded as true because any one-sided approach nihilism (Ucchedavāda ) about the soul or that of neither represents a right vision regarding Reality nor finiteness and infiniteness of the world or that iden- it explains our practical problems of sorrow and tity and difference of body and soul or also that of sufferings. That is why he kept mum while answering monism and pluralism, Mahāvira's approach was the questions related to the metaphysics. It is due to this never absolutistc but relativistic. It was firmly negative approach that Buddha's theory of Nihilism maintained in Jaina canons that the nature of reality is came into existence later on in Buddhism. On the complex and multi-dimensional as well as confluence other hand, Mahāvira's approach towards these oneof many self-contradictory attributes, so it can be sided views was positive. He tried to synthesize these approached and explained from various angles or different views on the basis of his theory of view-points. It is believed that Tirtharikara Mahāvira Anekāntavāda. while explaining the reality uttered first sentence as
The synthesis is found for the first time in tripod (tripadi ), i.e., Uppannei, Vigamei, Dhuvei Va. Bhagavatisutra, wherein, on the basis of two main Accordingly in Jainism Reality / 'Sat' is defined as divisions of Nayas - substantial standpoint (Dravyapossessing origination, decay and permanence rthika Naya ) and modal standpoint ( Paryāyarthika (Utpadavyayadhrauvyayuktam sat : Tattvārtha, 5.29). Nava) as well as Niscaya Naya, Vyavahāra Naya and This three-fold nature of Reality is the base of the different Niksepas (Positing and Gateways of inJaina theory of Non-absolutism. On the one hand, the vestigations (Anuyogadvāras ) such as Substance nature of Reality is complex, i. e., a synthesis of (dravya ) space (desa ).time (kāla). mode (bhava). opposites : identity and difference, permanence and name (nāma), symbol (sthapanā ), potentiality change, oneness and manyness and so on, and on the
(dravya ), actuality (bhāva ) etc. He has synthesised other hand scope of our experience, knowledge and
the various opposite view-points. So it is clear that in even expression is limited and relative, so we can not
the first phase, i. e., before c. 3rd A. D. Vibhajjavāda know the Reality as a whole from any particular angle.
of Lord Mahāvira was fully developed in the positive Our every knowledge about the Reality will always
and synthesising theory of Anekāntavāda along with be partial and relative only and in that position our
its subsidiary doctrines such as the doctrine of expression or statement about the Reality will be standpoint (Nayavāda etc. Thus, along with the orialways relative and not categorical (ārpitā närpite gination of Anekāntavāda, the doctrines of Naya, siddhe : Tattvārtha, 5). In canonical age we have an Niksepa and Anuyogadvāra came into existence. account of only this much discussion about
The second phase of the development of NonAnekāntavāda.
absolutism / Anekāntavāda began with Siddhasena Thus, in the first phase of its development, Divakara's Sanmatitarka (c. 4th A.D.), continue till this theory was evolved from the theory of Vibhajja- the Haribhadra's works such as Şaddarśana