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 65

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Multi-dimensional Application of Anekantavāda
2. Object also can be divided into two parts: (i) Class of object, which has three parts:
(a) General class
(b) Specific class
(c) Neither specific nor general class
(ii) There are innumerable specifics and unique qualities of object i.e. attribute.
(3) Viewpoints can be mainly divided into four parts:
(i) Some views from time angle,
(ii) Some views of space angle,
(iii) Some views from substance angle, and
(iv) Some views from angle of Form of Object.
Each thought states specific viewpoint, specific quality and is expressed in specific words. This specificity or particularity is called 'Naya' or a partial knowledge about the object. Since an object possess innumerable qualities, accordingly there can be innumerable permutations and combinations or Nayas. Each thought relates specific quality of the object with specific words. This relatedness is 'Sapekṣavāda'.
The viewpoint behind the thought has always some intention, which is called 'Apekṣa'. Each thought states what quality exists or does not exist or may exist in the object. Each thought is a correct from its own viewpoint (Naya) which comprehends the object partially. The knowledge, which comprehends the object in totality, is called valid knowledge or Pramāṇa. As each object has innumerable qualitiesnegative as well as positive, any statement trying to express the object as a whole is caught in contradiction. And that which synthesises these contradictions is called 'Saman vayavada'.
Each thought, though it contradicts others, does not claim to criticise, hate or hurt them. That is why it is called Ahimsakavāda or approaching non-violent way for peace or tranquillity. Since it does not obstinate as it understands and acknowledges the other thoughts, it is not 'Durnayai.e. fanatic.
Each thought tries to understand the object by classifying the object This classification is therefore called 'Vibhajyavada' which can be called the base of Anekāntavāda. Anekanta vada is the group of many different