Aptamimansa Critique of an Authority Bhasya

Author(s): Samantbhadracharya, Akalankadev, Nagin J Shah
Publisher: Jagruti Dilip Sheth Dr

Page 14

INTRODUCTION
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not just a mechanical juxtaposition of the opposites concerned. As a matter of fact, a close observer could not fail to see that there was some sort of basic similarity between the Jaina's traditional preoccupation with the problem of 'standpoint' and the Navya-naiyāyika's current preoccupation with the problem of 'avacchedakatā'; both were meant to ensure that no ambiguities remained attached to what one says. Yasovijaya was as thorough a student of Navya-nyāya as that of the traditional Jaina positions and this one fact is sufficient to make his treatment of Anekāntavāda unique performance."22 Demands of Anekantavāda on its upholders
Anekāntavāda being the synthesis of partial truths (philosophical viewpoints) into the whole concrete truth, it requires the understanding of partial truths with their logic, otherwise whose synthesis it will effect. And Anekānta becomes richer and richer as it takes into its fold more and more partial truths to make synthesis. So, it becomes imperative on the upholders of Anekāntavāda to study and understand as many philosophical views as are possible. Their task is stupendous but rewarding. They should not neglect any philosophical system propounded by any thinker. Their study should not be confined to Jaina works only. The Jaina ācāryas of the past realised this and hence they studied arid understood all the philosophical views prevalent in their times in India. At present the philosophical works of the thinkers of the whole world are within the reach of Jaina thinkers and students; so if they are really upholders of Anekāntavāda they should study them and find out whatever truth there is in them and give them due place in the synthetic concrete whole truth which Anekāntavāda tries to arrive at. Non-violence (Ahimsa) and Anekantavada
The highest goal of all systems of Indian philosophy is liberation (mokşa). For the attainment of this goal they have prescribed their respective spiritual disciplines which do not differ much from one another. In all these spiritual disciplines the practiser is necessarily
22. Ibid, pp. 162-163 23. tatrahinsa sarvatha sarvada sarvabhūtānām anabhidrohah, uttare ca yamaniyamās
tanmalas ratsiddhiparataya tatpratipidanaya prutipădyante, tadavadatarOpakaranayaivopadiyante / Vyasabhasya, 2.30 ahińsāyā avirodhenaiva satyadayo yamaniyamă anustheya iti / Yogavārtika, 2.30
yatha någapade'nyāni padani padagāniināni / sarvany evapi dhiyante padajatāni kauñjare // cvarii sarvam ahinsayam dharmartham api dhiyante // -Moksadharmaparva