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giving up its eternal, perpetual essence. The theory of anekānta is dealt as a theory of Co-existence and Relativity in this chapter from the point of view of its social relevance.
Moreover the dictum that no word of the Jina is independent of naya (a particular view point) is the reputed principle of āgamic exegesis. The world of experience is constituted by pairs of opposites as quoted in the Thāņaṁ Sūtra "yat sat tat sa pratipakşam” i.e. It is in the nature of object that the opposing pairs co-exist, then why not two persons having different opinions, interest, habits, thoughts, hobbies can live together peacefully. The anekāntavāda and nayavāda are the two complementary processes forming a natural and inevitable development of the relativistic pre-supposition of the Jain doctrines. The analysis of the seven nayas and seven predictions or propositions will provide us the clarity that every judgement is relative to that particular aspect from which it is seen or observed. One who emphasizes only on his/her own viewpoint and conception of truth, brushing aside all other viewpoints can be guided in the right path through the naya and syād standpoint. The acceptance of relativistic conception of truth in letter and spirit would certainly desist one from treating his own partial view of truth as being absolute one. It is rejecting others viewpoints which is the main cause of commotion all around the world.
The forth chapter, Anekānta in the Philosophy of the West, is an humble effort to interpret the comparative study of P Western philosophers' thinking with the Jain concept of naya and syād perspective. During the process of research, I found that how the post modern philosopher Husserl (1859-1938) also speaks in Jain tune that 'object as phenomenon has infinitely manifold noematic aspects'. According to Husserl, noesis (each
Bhagavī Sūtra. op.cit., 4.5. ? Thănam, 2.10.
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