Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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ANEKANTAVADA OR NON-ABSOLUTISM, NAYAVADA, AND SYADVADA
Anekantavada or Non-Absolutism
Substances are characterized by an infinite number of attributes. For the sake of use or need, prominence is given to certain characteristics of a substance from one view. And prominence is not given to other characteristics as these are of no use or need at that time. Thus even the existing attributes are not expressed, as they are of secondary importance (anarpita). There is no contradiction in what is established by these two points of view. For instance, there is no contradiction in the same person Devadatta being a father, a son, a brother, a nephew, and so on. For, the points of view are different. From the point of his son, he is a father, and from the point of his father, he is a son. Similarly is with regard to the other designations. In the same manner, substance is permanent from the point of view of general properties. From the point of its specific modes, it is not permanent. Hence there is no contradiction.
Non-absolutism is the very basic doctrine of Jainism; it is accepted equally in both the spheres of philosophy and religion. Non-absolutism is a method of thinking and analysis. It is a mental eye that is open from all directions and all sides. It refuses outright to view, from a broken or an incomplete angle, any subject of knowledge, thinking and conduct. It tends to be partial to all thinking and behaviour from all different angles of vision possible. This partiality is based on truth and that only. The life of this non-absolutism means the flow of truth and reality on all its sides. Non-absolutism is not just an imagination; it is a doctrine proved by truth, it is philosophy and a subject of discriminative conduct. The life- force of non-absolutism lies in this that it asks us to think with an open mind on its own self, just as it inspires us to think over and adopt other topics. The power and life of non-absolutism lies in open-mindedness, clarity and impartiality of thought."
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Even if we draw our attention to different modes of conduct of human groups, while setting aside philosophical thinking we will view the vision of non-absolutism in these also.
14 We find that Buddha knows himself as Vibhajyavadi, Even Mahavira is known by the same word in the Jain Agamas. The word means laying down of truth and untruth after proper analysis and the proper co-ordination of truths arrived at. Non-absolutism is the other nomenclature of Vibhajyavada because partial or one-sided points of view stand rejected by it. Madhyama - marga - the middle path - is more ingrained in place of Vibhajyavada in the Buddhist tradition. Different points of view of different thinkers stand under consideration in non-absolutism even though extremes are rejected by it. That is the reason why we see that even in philosophies like Nyaya, Samkhya-Yoga and Mimamsa we find narration with the use of the word "Anekanta".
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