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 Anekāntavāda
Syádavaktavya, Syadekänta avaktavya, Syadanekānta avaktavya and Syâdekānta anekanta avaktavya4. Siddhasena points out that as the doctrine of Anekāntavāda shows all possible sides of a thing and thus does not postulate about a thing in any fixed way, in the same way Anekānta itself is also sometimes assumes the form of onesideness (ekānta). The Ācāryaadmits that thus Anekāntamay also become Ekänta if it does not go against the right view of things.95 Prmāņavāda and Nayavāda
Thus the knowledge of the nature of reality can be known through Pramāṇa and Naya which are divisions of Anekānta or Syādvāda. The paramount importance of the Syādváda is revealed by statement of Samantabhadra where he says that both the Syädvāda and Kevalajñāna are revealer of all realities. The difference beiween these two Jñanas is that the Syādväda is a Paroksajñāna while the Kevalajñāna is a Pratyakşajñāna. Vidyānanda explained the co-relation between them observing that the practice of Syādvāda-based Āgama generates the Kevalajñāna and Kevalajñāna then becomes the cause of compilation of the Āgamas. Therefore, the Kevaliand Śrutakevaliare treated as superior enlightened person. The Kevali perceives all realities and their modes directly while the Śrutakevalīknows them through the eyes of Āgama. It should be remembered that both Syādvāda and Śrutajñāna are synonymous. Siddhasena and Samantabhadra, the great Jaina logicians, introduced it by uttering Syādvādaśruta and SyadvādanayasanskȚta respectively. Anekāntavāda and Buddhist Philosophers
According to the conception of Syadvāda, both identity and difference must exist in an entity. But opponents categorically deny this claim on the ground that a dual character can never exist in an entity. The critics of Syādvāda object to it on the basis that Syādvāda gives rise to the following erroneous results 56 - (i) Virodha or self-contradiction, like hot and cold.(ii) Vaiyadhikaranya or absence of a common abode. (iii) Anavasthâor regressus ad infinitum, (iv) Sankara or confusion, (v) Vyatikara or exchange of natures vi) Saṁsaya or doubt, (vii) Apratipatti or non-apprehension, and (vii) Ubhayadeśa or fallacies on both sides. Out of these defects Virodhadeśa