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

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A Treatment of Nature of Reality: Anekantavāda
viewpoint leaves out the things of the past and the future and comprehends the objects that remain in the present as no practical purpose can be served by things past and things unborn. The Paryāyārthikanaya starts from this Naya. It does not care for convention. The Kṣaṇabhargavāda of Sautantrikas comes under the rjusūtranayābhāsa.20 5. Śabdanaya (Verbal standpoint)
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The verbal viewpoint is intent on removing the anomalies or irregularities with regard to gender, number, case etc. For instance. Indra, Śakra, Purandara etc. are synonymous even with different modes.21 6. Samabhiruḍhanaya (conventional standpoint)
As it consists of forsaking several meanings, it is called Samabhirūḍha. According to this, the synonymous words give up the several meanings and become current in one important sense. For instance, the word 'gau' is used in several senses, such as speech, earth, etc. Still by convention it has come to denote the cow. Every change of word must be accompanied by a change of meaning. Thus it abandons several meanings. Accordingly, Gau must have different meanings. 7. Evambhūtanaya (Specific Standpoint)
That which determines or ascertains an object as it is in its present state or mode is called Evambhūtanaya. According to this standpoint, a word should be used to denote an object, only when it is in the state which the word connotes. Only when it goes it is cow.
The seven standpoint are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. The first four nayas are Śabdanayas and the rest are the Arthanayas, for thoughts and words are the only means by which the mind can approach reality. These seven nayas have been also divided into two categories, Dravyarthikanaya or Samanya and Paryayarthika or Višesa. The first three nayas are connected with the former division and the rest with the latter. In the scriptural language these are named as the Niscayanaya (real standpoint) and the Vyavaharanaya (practical standpoint). Siddhasena and Akalanka mentioned the Dravyästika and Paryāyāstika in place of Dravyarthika and Paryāyārthika.
According to Agamika tradition there were seven Nayas in which all the philosophical doctrines of the time were included. Siddhasena