Multidimensional Application of Anekantavada

SR No.: 014009
Original Sutra Author: N/A
Author: Sagarmal Jain, Shreeprakash Pandey, Bhagchandra Jain Bhaskar
Publisher: Parshwanath Vidyapith
Publication Year: 1999
Total Pages: 552
Language: English, Hindi
Classification: Seminar & Articles
File Size: 9 MB

Page 114

A Treatment of Nature of Reality: Anekantavāda
pleasure. Absoluteness has no meaning in any field. Substance cannot be fully explained without the assistance of Anekāntavāda. Life itself cannot be properly understood without this philosophical notion. Pluralism and monotheism,existence and non-existence, eternality and non-eternality and so on go together. These characters of an entity can be comprehended with the help of real standpoint (Niścayanaya) and practical standpoint (Vyavahāranaya).
The Jainas believe, unlike the Buddhist, that a substance is dynamic (pariņāmí) in character. It means a thing is eternal from real standpoint and momentary from practical standpoint. Causal efficiency according to them, is possible neither in a thing which is of the stati nature (Kūțasthanitya) nor in a thing which is incongruous with the doctrine of momentariness (Kșanikavāda), but it is possible only in a thing which is permanent in-change.
The controversial point in the philosophical systems is mainly related with the nature of reality. Some systems of thought accept only the Universal (Sāmānya) character of reality. Advaitavādins and the Sānkhyas are the typical representatives of this view. Some other schools led by the Buddhists recognise only particular (visesa) character of reality. The third school of thought belongs to Nyāya-Vaišesikas, who treat Universal and particular as absolutely distinctive entities.
According to Jainism, an entity has infinite characteristics which are divided into two categories, viz. universal and particular. Just as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. Thus each and every reality is universalized-cum-particularised along with substance with modes (dravyaparyāyātmaka). Here Dravya represents the universal character and Paryāya represents the particular character of a thing. Thus in Jainism an entity is of a dual nature. For example, a Jar is made of gold which can be changed into several modes, while preserving gold as a permanent substance. They are mutually interdependent, identical and separate from each other.
The nature of reality, according to this theory, is permanent-inchange. It possesses three common characters, viz. utpāda (origination), vyaya( destruction) and dhrau vya (permanence through birth and decay)".