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doctrines of the Jainas are built up. The entire Jain metaphysics, epistemology, ethics is based on the tripadī of utpāda (origination) vyaya (destruction) and dhrauvya (permanence). The triple nature of reality is the metaphysical basis of anekānta, on which strong foundation all the other theories are explained in the logical world of philosophy. Without understanding the Jain metaphysics, we cannot understand the heart of the theory of anekānta in jain philosophy. I have highlighted how the Jain nature of reality can act as a guide in understanding the situations of life in right perspective. Along with this the interdependence between the individual actions and the social order is briefly explained from the anekāntic perspective.
In the third chapter, Epiestemological Analysis of Anekāntavāda, it is highlighted as to how anekāntaavāda unfolds its vision through nayavāda and syādvāda. Nayavāda is an analytical method of standpoints, while syādvāda is the synthetic method of knowledge. The brief introduction of doctrine of anekānta, its nature, its limitations, its utility in the expression of multi-dimensional truth is being dealt in this chapter. What we know as the doctrine of co-existence, or the spirit of reconciliation, or the theory of relativity, all these, in fact, originate from anekāntaavāda. It is primarily in the dialogues of Lord Mahāvīra and his disciples Gautama, Somila, Skandhaka, Jayantī and so forth,we find that Mahāvīra used the language of anekānta in all his discourses. Bhagavatī Sutra is a living example of anekāntaic communication. Along with this the brief introduction of nayavāda with its sub-classifications is discussed for a primary understanding of the next chapter. It also deals with the implications of philosophy of anekānta, syādvada, and nayavāda in modern and Jain perspective.
