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kers have developed Nayavada in which views of different philosophical systems are individually represented and Syddväda which reconciles all of them giving complete picture of reality. Thus, it is said that philosophical understanding is generated by Pramanas and Nayas. Syadvada reveals the thing as a whole, thus it is called Sakalādela and Naya reveals only a portion of it (vikalädela). Jainas mention usually seven kinds of Nayas taking into account the different philosophical views prevalent in ancient India viz; Nalgama, Sangraha, Vyavahara, Rjusütra, Sabda, Samabhiradha and Evambhita.10 Again, they are divided into two main categories i.e. Dravyastika and Parydydstika. These different kinds of Nayas or stand points represent views of different schools of thought which are partially true..Naigama belongs to Nyaya-Vaiśesika school because it recognises both universal and particular, in a isolated and non-relative sense. Sangrahanaya is uphold by the Sankhyas and the Vedanta because former merges all particulars to the cause Prakyti and the latter in the universal Sat. Vyavahara is uphold by the Carvaka; which is a commonsense view and does not penetrate below the surface of things. Buddhist view of Kṣaṇabhangavada is very good example of Rjusätra which refers to changing modes only and states that reality is always in constant flux. Sabdanaya accepts single object, denoted by varients of Synonymous terms. Samabhiradha goes step further and accepts different meanings of synonyms based on their etymology. Evambhuta takes the word signifying an object which it possesses the action. Cannoted by etymology. The Grammarians and the Mimamsakas represent the Sabda and other Nayas because they emphasize the grammatical, etymological importance of words." In this way Nayavada comprises views of all others. These views are right in their own respective sphere but if they are taken in absolute sense they are wrong and become follacious12 (durnaya). The doctrine of Syadvada or Saptabhangi entertains within it, all Nayas and thus is like a necklace of pearls wherein every system has its proper place like a pearl13. According to it each philosophical proposition is subject to sevenfold formulation in order to remove the danger of 'one-sidedness' (ekäntaväda). This is also called Saptabhangi, because it consists of seven kinds of expression regarding one and the same thing with reference to its particular aspects, one by one, without any inconsistancy, by means of affirmation and negation, made either separately or together. This is also called 'Anekantavada' since it expresses the object that possesses many characteristics.14
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Hemacandra upholding this doctrine of Anekantavdda, states that theories of other schools of philosophy being but partial views of the comprehensive reality are naturally varience with each other and that they would find their final reconciliation in the Syädvåda or Anekantavadą,
| SR No. | 520765 |
| Book Title | Sambodhi 1988 Vol 15 |
| Original Sutra Author | N/A |
| Author | Ramesh S Betai, Yajneshwar S Shastri |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1988 |
| Total Pages | 222 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 5 MB |