Prabuddha Jivan 2015 Year 63 Ank 01 to 03

SR No.: 526000
Original Sutra Author: N/A
Author: Dhanvant Shah
Publisher: Mumbai Jain Yuvak Sangh
Publication Year: 2015
Total Pages: 288
Language: Gujarati
Classification: Magazine, India_Prabuddha Jivan, & India
File Size: 7 MB

Page 267

અનેકતવાદ, ચીર્વાદ માર્ચ ૨૦૧૫ • પ્રબુદ્ધ જીવન ૦ અનેકાંતવાદ, સ્યાદ્વાદ અને નયવાદ વિશેષાંક ૯ પૃષ્ઠ ૧૧૯ પાદ, સ્યાદુર્વાદ અને
APPLICATION OF ANEKANTVADA : MULTI DYNAMIC VISION
અનેકાdવાદ, સ્યાદ્ધવાદ અને યવાદ વિશેષક F અનેકન્તિવીદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકોdવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકન્તિવાદ, સ્યાદ્ધવાદ અને વયવાદ વિરોષક ૬ અનેકન્તિવાદ, સ્વાસ્વાદ
[Dr. (Kum) Utpala Kantilal Mody, Ex-Vice Principal and Professor of Bhavan's Hazarimal Somani College, founder faculty member in Jain Academy and University department of Philosophy. Author of Gujarati book'Jain Gnana Sarita', actively Participated and presented a paper in various state, National and International Seminars.]
Anekantavada is the heart of Jaina metaphysicstion of philosophy is not merely an academic pursuit & and Nayavada and Syadvada or Saptabhangi are of reality. It is a way of life. It emphasizes a catholic
its main artieries, or to use a happier metaphor, the outlook towards all that we see and experience. bird of anekantavada flies on its two wings of Jainism is realstic and pluralistic. Its philosophy is Nayavada and Syadvada The claim that based on logic and experience. Moksha is the ultianekantvada is the most consistent form of realism mate aim of life. It is realised by the three fold path of lies in the fact Jainism has allowed the Principle of right intuition, right knowledge and right conduct. Right distinction to run its full course until it reaches its knowledge is possible by the right approach to the I logical terminus, the theory of manifoldness of realiity problems of life. Anekanta gives us the right approach and knowledge.
to look at the various problems of life. Anekantavada In the theory of the Anekanta nature of reality meets the extreme and presents a view of reality the notion of manifoldness, not merely pre supposes which comprehends the various sides of reality to give the notion of manyness or pluralism, but also con- a synthetic picture of the whole. tains the activistic implication of reciprocity or inter- The anekanta view presents a coherent picture of action among the reals in the universe.
the philosophies, pointing out the important truths in A thing has innumerable number of each of them. It looks at the problem from various charscteristics. Every object possesses innumerable points of view. The cardinal principle of the Jaina phipositive and negative characters. It is not possible losophy is its Anekanta which emphasizes that three for us ordinary people to know all of them. We know is not only diversity. Two doctrines result from the only some qualities of somethings. To know all the Anekantavada, Nayavada and Syadvada. Nayavada 5 aspects of thing is to become omniscient.
is the analytic method investigating a particular stand si The epistemological and logical theory of the Jain point of factual situation. Syadvada is primarily synē as is called 'Syadvada'. Both Anekantavada and thetic designed to harmonise the different view points &
Syadvada are the two aspects of the same teach- derived at by nayavada. ing-realistic and relativistic:pluralism. They are like Every difference in religious and philosophical idethe two sides of the same coin.
als, in fact, in all opinions and beliefs may in this light, 5 The logical justification for the formulation of these be uderstood to furnish not a cause for quarrel, but a 5 two methods of nayavada and Syadvada consists welcome step towards the knowledge of the real truth.
in the fact that the immense complexity of the rela- Anekantavada requires that all facts and asser& tivistic universe is too baffling for the human mind, tions should be studied in relation to the particular E
with its limited range of perceptual and other ca- point of view involved and with reference to the parpacities to penetrate at once, into its full secrets. In ticular time and place. If these differences are clearly the process of grasping the bewildering universe, understood, the differences in principles will vanish analysis or Nayavada, naturally precedes synthe- and with them the bitterness also. Obviously, this is sis, or Syadvada, and the two methods together of the best means of promoting common understand fer an articulated knowledge of the Universe. ing and good will amongst the followers of different
Anekanta consists in a many sided approach to faiths. One might say that this is mere common sense the study of problems. Intellectual tolerance is the that the principle is pre-supposed in every system of foundation of this doctrine. It is the Symbolisation of thought. It must, however, be remembered that the the fundamental non-violent attitude.
principle if kept in the background is always forgotten It emphasizes the many-sidedness of truth. Re- when needed most, and that common sense, unforality can be looked at from various angles. The func- tunately, is a thing which is most uncommon.
અનેકાન્તવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક - અનેકodવાદ, સ્યાદ્ધવાદ અને વયવાદ વિશેષંક અનેકાન્તવાદ, સ્યાદ્વવાદ અને વયવાદ વિશેષંક અનેકodવાદ, ચાદ્ધવાદ અને નયવાદ વિશેષુક - અનેકotવીદ, ચોદવીદ
અનેકાંતવાદ, ચાદ્દવીદ અને તેયવાદ વિશેષાંક ક અનેકાંતવાદ, સ્યાદ્વાદ અને નયવાદ વિશેષાંક ¥ અનેકાંતવાદ, સ્યાદ્દ
અને વયવાદ વિશેષાંક ર્ક અનેકાંતવાદ, સ્યાદ્વાદ અને