Tulsi Prajna 1996 07

SR No.: 524588
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1996
Total Pages: 204
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 8 MB

Page 154

Vol, XXII, No. 2
systems mention two-fold predications for quite a number of philosophical issues and went upto three representing.
(i) Existence or positivity with respect to self.
(ii) Non-existence or negativity with respect to not-self.
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(iii) Indescribable (like non-both (i) & (ii)
To these three, the fourth was added later in terms of (iv) Existence-cum-non-existence (both (i) & (ii).
However,
The Canons follow this order of predications. the age of logic modified not only this order replacing (iii) by (iv) but increased the number of predications from four to seven, thus, getting the name of Saptabhangi' for this principle. Thus, it is in the fifth century AD that the
current form of Anekantavada system was well established after about 1000 years after Mahavira. It is this form which was followed by later Jain scholars for defending Jaina principles through debates and treatises. However, it must be added that the theory had its origin on philosophical issues (i.e. mostly non-observable entities) but it was extended to many physical phenomena in the age of logic. Now, its philosophy has been extended to other realistic experimental issues in explaining them properly.
Basic Postulatss of Anekantavada
The basic postulates of Anekantavada may be summed up as follows:
(a) Every knowlable object or entity is endowed with infinite number of attributes-quite a number of times seeming to be contradictory. It is conglomeration of attributes.
(b) A knowable entity can not be described
as a whole unless it is integrally studied with respect to all its aspects. (c) The description of physical and universal phenomena do not represent the real truth, but truth with respect to some aspectal prominence.
(d) The seemingly contradictory properties are nothing but complementary parts of the whole in multi aspectal approach.
(e) Every description about an entity may represent a partial truth. Thus, Anekantavada is an integrated form of different partial truths.
(f) Different observers under different conditions may have different truths about the same phenomena.
(g) Our language is not capable of describing multi-aspectal description. Our statements are, therefore, prefixed with the term