Jain Journal 1982 10

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

Page 10

Anekantavada in the Light of Some
Other Modern Views
GOUR HAZRA
Anekāntavāda is the heart of Jaina philosophy. The very foundation of Jaina system of philosophy is the conception of Reality which is manifold, rather infinite-fold, hence highly complex and pluralistic in character. This is why the Jaina system is also called the philosophy of anekānta or the anekāntavāda.
The term anekāntavāda is made up of three words-aneka (many), anta (aspects) and vāda (ism or theory). It is the name of the ontological nature of Reality, according to which every object possesses indefinite aspects. Reality possesses infinite characters which cannot be known at once. 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 non-absolutist (anekāntavāda) standpoint with its two wings, nayavāda and syādvāda.
The cardinal principal of the Jaina philosophy is its anekānta which emphasizes that 'there is not only diversity but that Real is equally diversified'. It is the most consistent form of realism in Indian philosophy. Although there is an important relation between anekāntavāda and syādvāda, yet it should be borne in mind that these two are distinct. Similarly, although there is an important relation between nayavāda and syādvāda, one should not be confused with the other. Infact, anekāntavāda is concerned with the thought process and syādvāda indicates the manner in which that thought process is given expression to. In the doctrine of syādvāda, we find the extension and application of the principle of nayavāda to take the definite view of Reality, by means of seven propositions. That is why syādvāda is referred to as saptabhangi-naya. Syādvāda is complementary to nayavāda. Nayavada is analytic in character, syādvāda is synthetic.
In surveying the field of Indian philosophy from the point of view of the problem of the nature of Reality Dr. Padmarajiah mentions five types of philosophy :