Vaishali Institute Research Bulletin 1

SR No.: 522601
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1971
Total Pages: 414
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 9 MB

Page 246

FOUNDATIONS OF WORLD PEACE: AHIMSĀ AND
ANEKANTA
NAND KISHORE PRASAD
The definition of real given in the Tatvārthadhigamasutra uns folds the dynamic nature of entities. A real is that which embodieorigination (utpada), cessation (vyaya) and continuity (dhrauya): utpadavyayadhrauvyayuktam sat (op. cit., 5. 30). A real is always changing and change means the origination of a novel attribute preceded by the cessation of the previous attribute and the underlying reality running through them incorporates both. The relation of quality and substance is also identity in difference. The quality of A is not different from the underlying substance and yet is not entirely the same. There is difference between A and its quality, but it is not as different as the quality of B. In this process the dilemma of Bradley posed in the proposition confronts us: 'If you predicate something which does not belong to the subject, it is false. If you predicate what is not different from the subject, you predicate nothing". But in a proposition there must be a subject and a predicate. As a matter of fact all our statements are instances of subjectpredicate relation. But if the Bradlean dilemma be a true appraisal we must cease from making any statement at all. This is tantamount to putting a gag in our month. The Jaina along with the philosophers of Bhed a bheda schools solved the problem by asserting that the relation of the predicate to the subject is neither one of absolute indentity nor of absolute difference but both. Identity and difference can co-exist. If the real is to forfeit difference as one of its constitutents, it will be a blank of which nothing can be affirmed or defined.
This is called the law of anekanta. It strikes a balance between two supposed opposites by steering a middle course between them. In the Jaina thought this law of anekānta is confined to philosophy and logic. It was however applied in ethics by the Buddha in his formula of Majjhima Patipada (Madhyama Pratipad). Buddha finds contradiction between extreme asceticism and extreme self-indulgence. The former enfeables a person and the latter degenerates him. The two extremes can be avoided by following the middle path of moderation.
I. Read at Seminor of Scholars on April 19, 1970.