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 120

A Treatment of Nature of Reality: Anekāntavāda
Jainas consider relation to be a combination of the relata in it as something unique or sui generis (jătyantara). It is a character or trait in which the natures of relata have not totally disappeared but converted into a new form. For instance, nara-simha is a combination of the units or nara (man) amd simha (lion). They are neither absolutely independent nor absolutely dependent, but are identity-in-difference. Hence the Jainas are of the view that relation is the structure of reality which is identityin-difference.! Nayavāda
Nayavāda or the theory of partial truth is an integral part of the conception of Anekāntavāda, which is essential to conceive the sole nature of reality. It provides the scope for the acceptance of different viewpoints on the basis that each reveals a partial truth about an object. It is, as an matter of fact, a way of'approach and observation which is an imperative necessity to understand of one's different interests and inclinations in different lights. We come across the conflicting views and diverse interests. There may be truth in each of them and therefore requires their proper value and impartial estimation. Naya investigates analytically a particular standpoint of the problem in all respects in the context of the entire reality." But if the problem is treated as the complete truth, it is not Naya, but Durnaya or Nayabhāsa or Kunaya. For instance, "it is" Naya, and "it is and is only' is Durnaya, while "it is relatively (syāt) "is an example of Syādvāda.
Pramāna is the source of Naya. The Nayas are the divisions of Pramānas. Naya reveals the entity partially (vikalādesi) while the Pramāņa explains it fully (sakalādesī). In other words the Naya is a partial view while the Pramāṇa is a comprehensive view. Naya is of stwo kinds, viz. Dravyārthika and Paryāyārthika. The former refers to the general attributes of a substance, and the latter to the constantly changing conditions or modes of substance. Both the substance and the mode are ascertained by Pramāņa.
Nayas can be as many as there are ways of speaking about a thing. This infinite number of nayas has been reduced to seven, viz. Naigama, Sangraha, Vyavahāra, Rjusūtra, śabda, Samabhirūdha and Evambhūta.