Jain Journal 1968 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

Anekantavada and the Buddhist
Philosophers
BHAG CHANDRA JAIN
Anekantavāda is the heart of Jaina philosophy. Reality possesses infinite characters which cannot be perceived or known at once by an ordinary man. Different people think about different aspects of the same reality and therefore their partial findings are contradictory to one another. Hence, they indulge in debates claiming that each of them was completely true. The Jaina philosophers thought over this conflict and tried to reveal the whole truth by establishing the theory of nonabsolutist standpoint (Anekāntavāda) with its two wings, Nayavāda and Syādvāda.
There are two mutually distinct and fundamental standpoints from which all things can be considered. They are universalization and particularization. Universalization starts with the observation on a synthetic basis of similarities and gradually reaches the level where distinction exists and finally concludes that any object of consciousness is in reality only a single element. On the other hand, particularization is based on observation of dissimilarities which finally leads one to the conclusion that the universe is but a conglommeration of completely dissimilar existences.
It would be helpful to remember that the nature of reality is determined in Jainism by refering to the dravya (matter), kṣetra (place) kāla (time), and bhāva (state). This is the positive factor. The negative factor is that of referring to the negative counterpart (nişedha-pratimukha) of a particular object such as the absence of ghatatva (jar-ness) in cloth and vice-versa. This negative factor constitutes the full-fledged nature of the jar as the positive one.
The nature of reality is the main problem of philosophy. On the basis of Syadvada the Jainas established the dual-character of reality. In the medieval period of logic the non-Jaina philosophers, especially the Buddhists, such as Nagarjuna, Dharmakirti, Prajnakara, Arcata, Santiraksita and Jitari attacked the theory and blamed the Jainas for 'several defects and ultimately called their theory "mithyāvāda" and 'jälmakalpita".