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Indian Philosophical School and Anekāntavāda
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Anekānta it self.
In this way Anekānta goes well with Ekānta and vice versa. Their pairing is a necessary condition of understanding the truth of any proposition. Anekānta is neither contrary nor contradictory but a complementary of Ekānta. Their relation is the same as that of Pramāna with Naya. All understanding is the joint operation of Pramāṇa and Naya, Ekānta and Anekānta, which are the truth. Conditions of all statement are of surface epistemology whereas Anekānta is the view of depth epistemology. There should therefore, be no confusion over that status and role.
References :
1. 2.
Sarvadarśanasangraha chapter -3 Sarvasiddhāntasangraha, chapter 3 Nayo jsaturabhiprāyasca. Akalanka, Laghiyastraya. verse 55. Syādvāda Mañjari ed. by A.B. Dhruva, Bombay 1933. P 165 Aptamīmāṁsā verse 9, 11, 12,13. Quoted by A.B. Dhruva in Syadváda Mañjarī Note P. 304 Mimāṁsāślokavārtika, (Akriyāvāda), verse 9-10
6. 7.
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