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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Multi-dimensional Application of Anekantavāda
reduced the number to six and did not consider the Naigamanaya as an independent Naya. It is included into Sarigrahanaya. His another contribution that while according to ancient tradition the range of the view of Dravyāstika naya was up to Rjusūtranaya, he limited its range up to Vyavahāranaya. The first considers the identity (abheda) of things while the latter at the differences of things (bhedavāda). From Rjusūtra to Evarbhūtanaya are the Paryāyāstika naya which looks at the particular characteristics of a things.
Siddhasena explains the limit of the nayas. He says that every naya is justified in defending its own view in its limited aspect. As long as it is conscious of the limitation of its own view, it is right. If it transgresses its limit and tries to refute the rival view, it is faulty. It is because of this that an Anekāntavāda tries to synthesise them all and never upholds particular views as true or runs down other views as wrong.
As we have seen, every object has two aspects, unity and difference. On the unity or universal character we find infinite superimpose differences due to time and space. If these differences can be expressed in words and brought into the domain of practical use they are called "Vyañjana Paryāya". If no further division can be made, it is called Arthaparyāya. For instance, the life, an universal character can be divided into human life, man, boy etc. The similar division by the word Puruşa can be admitted and comprehended. This is called Vyañjana Paryāya. And in this division, the ultimate division such as those of boyhood, youth and others or even more minute divisions that admit no further divisions are called Arthaparyāya.
All these Nayas are right in their own respective spheres. If it transgresses its limit and tries to refute the rival view, it is wrong. As a matter of fact, Anekāntavādītries to synthesise all the views even though they seem contradictory.23 Syādvāda (Relativism)
We have observed in our discussion on Nayavādathat the Nayas analyse the reality while Syādvāda synthesizes it into a complete viewpoint. The later investigates the various standpoints of the truth made possible by Naya and integrates them into a constant and comprehensive