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 Anekāntaväda
knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never had material or semi-material progress.
However, it must be pointed out the relativity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Through it, limitation of expressibility of language is realised, but the nature of reality as inexpressible is not postulated. In fact, the nature of reality cannot be expressed under simultaneous contradictoriness. This was realised by Anekantists who did predict it as a whole. Thus, the Jaina theory goes some what deeper into the nature of reality. Heissenberg realised this point through his uncertainty principle. However, Kothari has remarked that the additional four predications about reality in Anekāntavāda require peeping into higher or finer planes of reality for which the theory or relativity does not feel competent. Thus, Syādvāda takes us to deeper explorations.
Table IV has been prepared with a view to give informations about many points of similarity, dissimilarity and distinction between the theory of relativity and Jaina relativism or Anekāntavāda based on above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories. There may be some repetition from earlier tables. It is observed that there are six points of similarity, four points of distinction and ten points of dissimilarity. If we analyse these points, we find that the points of similarity represents the philosophical aspects of the theories, points of dissimilarity indicate physically verifiable issues and points of distinction applicational aspects.
We find that Anekantavāda is in tune with relativity on philosophical grounds but it has wider applicability towards betterment of human nature inculcating habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a statusmind regarding physical laws-thus having points of dissimilarity nearly equal to the sum of two other points. A scientist could easily feel this fact as the real cause of faith erosion. Anekānta vāda has the capacity to check it, but how? This is the problem for religious authorities to thing over and act seriously.