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3.1.1 Meaning of the Term Anekānta
· The term 'anekānta' is lexically a negative term, but substantially it is not negative. Anekānta conveys the relativity of substance and mode. In simple terms, anekānta is nothing but a multi dimensional view. The approach which takes cognizance of both the identity and difference, that exist among the utpāda, (origination), vyaya, (cessation), dhrauvya (persistence).' It is not possible to have existence of only substance or only mode.? That is to say, substance and mode cannot exist without each other. The very nature of reality being anekānta, the term 'ekanta' cannot be used to comprehend it. The word 'aneka' does not mean 'indefinite' or 'infinite' but it means more than one as per Acharya Shri Mahaprajña.' Reality is having three characteristics. 'Aneka' does not mean indefinite, it does not designate only infinity of modes, it does not mean only 'infinite modes' are successive attributes. Infinite modes are not possible in a single substance simultaneously as they do not originate simultaneously.* Now the background under which the necessity of anekānta emerged will be discussed. 3.1.2 Need of Anekānta
· The Reality (sat) or the substance (dravya) is an object of knowledge. Naya, anekānta and syādvāda are essential forms of the knowledge, and are the means to know it, sometimes part by part. The attempt to know the same reality through various propensities forms the basis of nayavāda, anekāntavāda and syādvāda. The doctrine of naya is the process of knowing the Reality part by part. From the point of substantial naya, the
'Jaina Pāribhāșika sabdakośa: Dictionary of Technical Terms of Jainism (English Version) Ed. Yuvacharya Mahashramanna. Ladnun: J.V.B. and J.V.B.U., 2009. p. 25, Sanmati Tarka Prakarana of Siddhasena, 1.13.14. ? Sanmati Tarka Prakarana of Siddhasena, op.cit., 1.12.
Ācārya Mahaprajña. Anekānta: Reflections and Clarifications. op.cit., p. 10. * Tattvārtha Sūtra of Umāsvāti. op.cit., verse-5.38.
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