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 186

Application of Anekāntavāda
123
a link between pluralistic Realism and the theory of knowledge of the Jainas.
It would not be out of the context if we give a brief summary of the doctrine of Naya in the words of Pt. Sukhlalji. This will help us to expand our views in the realm of application: -
(1) The spirit of Saptabhangī is inspired by the desire to coordinate the contemporary mutually contradictory isms.
(2) We should thereby precisely check the nature of the object and derive real knowledge. This is the goal.
(3) Basically, only three options are possible with regard to any trait that strikes the intellect. However we multiply the number by changes of words, only number seven is possible.
(4) Saptabhangi is found with each trait of an object. This is one proof of the view of Anekānta. It's examples are given as word Ātmāetc. This is because the ancient Ārya thinkers thought principally on Ātmā, and at the most took Śabdāin their discussion on the authority of the Āgamas.
(5) In the philosophies; Vedic etc., in the philosophy of Vallabha in particular, the doctrine of Sarva dharma Saman vaya the co-ordination of all traits, is a form only of this. Sankara himself describes object but states that it is indefinable.
(6) The purpose at the root is to bring together all that cannot be disproved by proof. Dr. Radhakrishnan however states-”:13
“This fact that we are conscious of our relativity means the we have to reach out to a fuller conception. It is from that higher absolute point of view that the lower relatives can be explained. All true explanation is from above downwards."14
We can state that even this attempt on part of the scholars and sages to take up these Saptabhanginaya, which is a corollary to anekant vāda is an attempt by the Jainas to reach the highest conceivable truth to perfection. Even as an attempt to reach perfection, it is worth experimentation.
If we state that absolutism is an extreme, so is pluralistic realism of the Jainas, the Jains also give us the description of the freed soul in the stages like- Jiva, Ātmä, Param Ātmā, Tīrthankara and Siddha. It is