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Nagin J. Shah
absent ) even at a place where it is seen to exist, it being the case that at this place it exists only as viewed from the standpoint of its own properties.... Navya-naiyāyikas would argue that variegated colour is a type sui generis and not just a mechani. cal juxtaposition of the constituent colours; Yasovija ya pointed out that in a similar fashion the unity of opposites spoken of by the Jaina is a type sui generis and 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 pre-occupation 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 Ane kāntavāda unique performance."22
Demands of Anekāntavāda on its upholders
Anekāntavāda being the synthesis of partial truths (philosophical viewopoints) into the whole concrete truth, it requires the understanding of partial truths with their logic, otherwise whose synthesis will it 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 alone. The Jaina ācāryas of the past realised this and hence they studied and 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. For this they should learn as many languages as possible. Jaina ācāryas of the past are well known for their mastery over various regional languages of India; their contribution to them testifies to this fact. Jainas of the present times should continue this tradition and learn at least that language which has assumed the status of world language.
Non-violence ( Ahiṁsā ) and Anekāntavāda
The highest goal of all systems of Indian philosophy is liberation ( moksa). 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 practitioner is necessarily required to cultivate five prime virtues, namely nonviolence, trutlr, non-theft, celebacy and non-possession. And among these five, non-violence is supreme and fundamental. It is so fundamental that the rest depends
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