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 270

અનેકાંતવાદ, સ્યા પૃષ્ઠ ૧૨૨ ૭ પ્રબુદ્ધ જીવન
અનેકાન્તવાદ, સ્યાદ્ધવાદ અને તયવાદ વિશેષાંક મેં અનેકાન્તવાદ, સ્યાદ્વાદ અને તયવાદ વિશેષાંક અનેકાન્તવાદ, સ્યાદ્વવાદ અને નયવાદ વિશેષાંક અનેકાન્તવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષક અનેકાન્તવાદ, અને
અનેકાંતવાદ, સ્યાદ્વાદ અને નયવાદ વિશેષાંક ૭ માર્ચ ૨૦૧૫
ANEKANTAVADA
`Without whom, even the worldly affairs cannot be carried out I bow to that Anekantavad - the only preceptor of the world. `Anekantvada is one of the important doctorines of Jainism. The term Anekantavada may be translated as the doctorine of many sidedress of reality & knowledge. It is relative pluralism or non-absolutism. It is the oposite of Ekantavada-which is looking at the things from one angle. Anekantavada is based on the realistic character of a thing or a substance. Looking at a thing from many points of view is Anekantavada.
Jainism is pulralistic realism.Reality is many & it has many dimensions. This multi dimensional character of reality is reflected in Anakantavada. The world is objectively real. There are many reals in the world & each real is complex. So there are different points of view from which it can be looked at. Take for instance on particualr idividual-the man. He can be looked at from different view points. He is a husband in relation to wife, father to his son, brother to his sisters or brothers, son to his parents etc. Every view of his is correct from one angle of vision. Thus reality has many aspects in accordance with its relationship to other reals. Anekantavada postulates relativity of reals. Since a object has many aspects, we cannot know complete truth by knowing one or the other aspect of it as it reveals only partial truth. The basic postulates of Anekantavada may be stated as follows:
(1) Every object has infinite number of qualities. These qualities may be apparently contradictory.
(2) An object cannot be described completely unless it is studied with respect to all its aspects.
Dr. KOKILA HEMCHAND SHAH
(3) Apparently contradictory attributes are nothing but complementary parts of the whole object.
(4) Every description of an object is a parital truth only. Hence any statement about it is only conditional. This is expressed by the doctorine called syadvada. There is nayavada-The doctorine of standpoints. It is an attempt at comprehending a thing from one particular standpoint. Syadvada is the method of Synthesising these from different viewpoints. Syadvada is the doctorine of assertion of different possibilities like (1) A thing exists (2) It does not exists. (3) It exists & it does not exist. (4) It is inexpressible (5) It is & is inexpressible (6) It does not exist & is inexpressible (7) It is, is not & is inexpressible. The meaning of the term `Syad' is in some respect'. To take an example.
is soul permanent or changing? The answer is it અનેકાંતવાદ, સ્યાદ્વાદ અને તયવાદ વિશેષાંક ૬ અનેકાંતવાદ, સ્યાદ્વાદ અને તયવાદ વિશેષાંક
તવાદ, સ્યાદ્વાદ અને
is permanent in some respect, that is, from the point of view of substance & changing, from the point of view of its modes. Syadvada seeks to ascertain the meaning of things from all possible standpoints. Thus in respect of nature of all things, the aforesaid predications are to be made. According to Anekantvada there is no contradiction in maintaining that a thing can be both permanent & impermanent. It is based on the real nature of a thing & is not imaginary. Anekantvada is associated with Nayavada - doctorine of stand points & Syadvada -doctorine of relative expression. A Jain logician Samantabhadra explained the conception of Anekantavada, by saying that triple characteristics of origination, decay & permannence belong to the substance at one & the same time. From the point of view of substance, a thing is permanent while from the point of view of its modes a thing originates & is destroyed. Thus reality-an object is combination of universal & particular, one & many, permanence & change etc.
Anekantavada is a theory of Reality. It is a theory of knowledge. A part from its philosophical implecations, Anekantavada has practical applications also. It is useful in all fields of life. It can provide a platform for inter faith dialogue. It examines different opinions in objective ways. The results is creation of harmonious atmosphere. Thus in the social & political context it is useful for resolution of conflicts. It askes us to respects the view-points of others. It may be called intellecual non-violence. It is an art of Synthestis of different standpoints. It also facilitates understanding at personal & inter-personal level. It can help in bringing the different sects together. Mutually contradictory views are compatible. All statements about a thing are relative. This can be illustrated by story of six-blindmen & the elephant described in Jain text. One blind man describes an elephant as a pillar by touching his leg. The other man describes it touching different part of it. Likewise each of them only grasped a partial truth & so each one's conception was not the whole truth. If partial truth is understood as perfect truth, disputes arise. So the implication is that one cannot obtain the whole truth by knowing only aspect of reality. We need to cultivate many-sided outlook. This is the message of Jainsim. It is because of this wonderful philosophy that Jainism occupies an important place among different systems of philosophy. In the end `Let the Jain Religion be victorions.'
અનેકાંતવાદ, સ્યાદ્વાદ અને તયવાદ વિશેષાંક ૐ અનેકાંતવાદ, સ્યાદ્વાદ અને
કાન્તવાદ, સ્યાદ્વવાદ અને તયવાદ વિશેષાંક અનેકાન્તવાદ, સ્યાદ્ધવાદ અને વયવાદ વિશેષક અનેકાન્તવાદ, સ્યાદ્ધવાદ અને વયવાદ વિશેષાંક અનેકાન્તવાદ, સ્યાદ્ધવાદ