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III
Epiestemological Analysis of Anekāntavāda
3.1 Concept of Anekānta
The theory of Anekānta with its corollaries of nayavāda and syādvāda serves a complete and exhaustive philosophy of life. Anekānta is the heart of Jain metaphysics and nayavāda and syādvāda are its main arteries or to use a happier metaphor, the bird of anekāntavāda flies on its two wings of nayavāda and syādvāda in the words of Y.J. Padmarajiah.' So far as the relationship of three theories is concerned, all these are interconnected. The precedent is the result of the antecedent one. In the absence of the concept of naya, the theory of anekānta couldn't have emerged. It is naya on the basis of which the theory of anekānta came into being. Syādvāda came into being when the question of logical expression of innumerable or infinite modifications and attributes of reality arose.
Anekānta is a form of knowledge and anekāntika substance is the object of knowledge. The basis of anekānta is the nature of reality (sat) or substance. The nature of the substance in itself is permanent and temporary. It does not make any difference, if it is known by an ordinary man or an omniscient. The only difference is that a common man knows it through the
'Y.J. Padmarajiah. Anekantavāda, Nayavāda and Syādvāda. Ed. Shreechand
Rampuria. Ladnun: Jain Vishva Bhārati Institute, 1996, p. 85. ? Nayacakra of Māiladhavala. Ed. Kailāśchandra Shastri. Varanasi:
Bhāratīya Jñānpītha Publication, 1971, gatha-175. 3 M.R Galera. Jain Vidya Aur Vigyan. Eds. Sadhvi Rajīmati, Samani
Mangalprajña. Ladnun: Jain Vishva Bharati Institute, 2005, p. 139.
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