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
of Nayavāda. This concerns the problems of universal. Jainas are aware of both nominalisin and realism and reject them in favour of their own variety of conceptualism. Defining the relation between particulars and the universal. Jainas say that, the universal is one, eternal partless, inactive and all-inclusive. The particular is like a sky flower if it is without the support of the universal. In other words the relation that obtains between particular and a universal is that of Bhedābheda. They are reciprocal. This very view is strongly held by Kumārila when he says: -
anyonya pekṣita nityam syāt sāmānyaviśesayoḥ vićeşānām ca sāmānyam te ca tasya bhavanti hi. nirviśeşasana na sāmăn bhaveccasaviśenavat
sāmánya rahitatve ca viśeşastadvadeva hi.? i.e. the universal and particulars are mutually dependent and neither of them can exist without the other. So there is no universal without particulars. Nor are there particulars without a universal. If they are not taken in their reciprocal dependence they are just like sky flowers. Nominalism is viśeșya that eliminates the universal and realism is sāmányavāda that treats the particulars, as they were shadows of the universal. Both of them are therefore, dumayas or nayābhāsas. They are not correct but Ekānta. Anekānta corrects them by stipulating that both the universal and the particulars are the reciprocal aspects of the same object and perceives them in their reciprocity. Anekānta perspective considers all aspects of the case.
As Kumāril's view of universal is largely influenced by Jainism, Vādideva sūri says that the Mīmāṁsā philosophers generally take every where what the Jainas have finally formulated and left over. But the tables can be turned down either, for Pūrva Mīmāṁsā has equally influenced Jainism in the formulation of its elaborate thesis of karma. But this is not the issue in question because what is relevant here is the view that Anekānta has given a long rope to Jainism to approach every desire and its various stipulations for their investigation and verification. It has been subject to rigorous criticism by its