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અધ્યાત્મ ઉપનિષદ્ ભાગ પહેલો
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instead, only the negative aspects belong to a thing, it would have no intrinsic value. So, production, destruction and permanence is a nature of Reality and this many-sided characteristics of reality is the basis of Anekāntavāda. 14.
Anekāntavāda combines all view-points and this is the only way to know the real nature of a thing. By saying Anekanta is the real method we are emphasizing Anekāndavāda in the form of Anekanta, because, in this, on the basis of context and intention of the speakers particular view -point becomes dominant' and other view-point becomes subordinate. Anekanta is not a single doctrine; it is a combination of many Nayas and does not uphold particular view-point. Thus, it cannot be said that, it is also ekantavada. 15 This is a doctrine of reconciliation and acceptable to almost all the systems of Indian philosophy. It harmonizes all the conflicting views and sees unity in diversity.
Mahāmahopādhyāya Shri Yaśovijayaji m.s. beautifully describes how, no system of Indian Philosophy can reject Anekāntavāda. * Sankhya system cannot reject Anekāntavāda because, it upholds the view that mutually
contradictory attributes can exist in one and the same thing by stating that Prakūti consists of Sattva, Rājasa and Tāmas. Anekāntavāda is not unacceptable to Vijñānavavādi Buddihist because, he claims that Vijñāna is one but takes different forms. That means Vijñāna is one and many. Again, Naiyāyika cannot reject Anekānta because according to them though conglomeration of several mutually exclusive Rūpa belong to a single substance (citrarupa), and its knowledge is authentic, it is one and many. In other words, according to NyāyaVaisesikas citrarupas can
exist in one and the same substance. * Prabhakara Mimamsakas will not object because they hold that though knowledge is one
still indirect knowledge is different from direct knowledge. Kumarila Bhatta who claims that reality is both universal and particular, identity-cumdifference, upholds the Anekantavada. Even Advaita Vedantins cannot refute Anekānta because for them Atman is bound as well as unbound. From the phenomenal point of view, Atman is bound and Atman is unbound, ever
free, from the transcendental point of view * The Vedas upholding the different meanings of Mantras would not have any complaint
againstAnekäntavada. In this way, Mahāmahopādhyāya Shri Yasovijayaji m.s. has tried to show all pervasiveness of Anekanta doctrine. 16 He mentions that Materialists (Charvakas) approval or disapproval of Anekanta is not worth considering, because they are too ignorant about metaphysical problems. 17
*
14. Chapter I - Shloka 44 15. Chapter 1 - Shloka 42 16. Chapter 1 - Shloka 45 to 51 17. Chapter I - Shloka 52
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