Prakrit Jainshastra aur Ahimsa Shodh Samsthan Vaishali Swarna Jayanti Gaurav Granth

SR No.: 012064
Original Sutra Author: N/A
Author: Rushabhchand Jain
Publisher: Prakrit Jainshastra aur Ahimsa Shodh Samsthan Vaishali
Publication Year: 2010
Total Pages: 520
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 13 MB

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स्वर्ण जयन्ती गौरव-ग्रन्थ
Anekāntavāda-Syädväda-Nayavāda
Jaina philosophy is based on the nature of reality which is considered through non-absolutism, i.e. Anekāntavāda. The entire super-structure of the Jaina Metaphysics is standing on the edifice of Anekāntavāda on whatever matter Jaina dharma reflected upon it has done so from the point of view of Anekāntavāda only. Basically Anekāntavāda is the heart of Jaina Metaphysis and Nayavāda and Syadvāda are its main arteries. Or, to use a happier metaphor, the bird of Anekāntavāda flies its two wings of nayavāda and Syädväda. The term 'Anekanta' indicates the ontological nature of reality, according to which every object possesses infinite aspects. When we speak of a particular aspect, we have to use the word 'syät', i.e., from a particular point of view or as related to this aspect, this object is such and not otherwise. As for instance, when we speak of the aspect of existence of a pot, we choose the 'existence' aspect of that pot which possesses many other aspects as well. We make a statement about the aspect of existence, i.e. in relation to the aspect of existence, the pot exits. It means to view the things from only one angle is incomplete and un-authentic evaluation, on the other hand, the way of evaluation of things from different angle and revelation of their qualities is complete and authentic one. This style of evaluation is 'Comparativism' (Apekṣāvāda) is pluralism. Pluralism stands for understanding and evaluating the things from the different angles. Suppose a man is standing in the market. A boy comes there and he addressed him as a father. From the other direction and old man reaches the spot and says to him O child. From the third direction comes a middle aged man and talks to him in a brother way. But the same time from the fourth direction comes a student and he recognizes the man as a teacher. The purpose of this example is to explain that the same man is being addressed and recognized by different labels. All the four fight on this point that the man under reference is only father, son, brother and teacher. Now Anekāntavāda says. here, a man possesses many aspects like those of father, son, brother