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-view) is the basis of all the penances, lead is the basis of all the metals and likewise naya is the basis or essence of anekānta.
Lord Mahāvīra, the preceptor, through his enlightenment, articulated way of expressing the truth, which seems absolutists in appearance and non-absolutist in approach. The methodology is recognized as sevenfold dialectic through which multiple aspects of a truth can be expressed. The only condition is that, when one quality becomes dominant in expression, the rest would be secondary at that time.? Ācārya Amstchandra (10th cent. A.D.), expounded anekānta with a folk imagery and imaging of a seemingly common occurrence in our lives in the countryside at one time in every home and now remains only in the romance of Lord Krishna. The imagery is how the churning process takes place. The churning process in Vịndāvan, the churning process which brought the amệt by churning the ocean. The example of milk-maid given by Amstchandra is worth quoting here. He says:
ekenākarsayanti ślattayanti vastutattvamitarena, antena jayati jainī nītirmanthānnetramiva gopi.'
It means that the lady while churning, parts one hand in front and other hand goes behind, by this constant process of the two hands, one going forward and one going backward, there is the triumph of anekānta.
Acārya Mahāprajña also quoted a living example to prove the arpitānarpita view of the anekānta philosophy as mentioned in Tattvārtha Sūtra. In our daily routine, we
Nayacakra of Māilla Dhavala. Ed. Kailāschandra Śastrī. Varanasi: Bhāratīya Jñānpītha Publication, 1971, verse-175. tahā satthāņai maic sammattaṁ teha tavāigunaạilaye,
dhāvuvāye raso taha ņayamūlaṁ aạeyante. ? Sarvārthasiddhi of Pūjyapāda. op.cit., verse-5.32, p. 231.
Purusārtha Sidyupāya of Amrtchandra. op.cit., verse-225. * Tattvārtha Sūtra, 5.31.
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