________________
82
Sound is also eternal in respect of its basic substance. Sound is a mode of matter, the substratum underlying sound is a pudgala (matter) which as a substance is eternal. From this point of view, the Mimamsaka's view is correct. So, considering the aspect of modifications in sound, it is unreal, while on account of its everlasting substantial basis, it is eternal. In this way, both these irreconcilable theories can be reconciled.38 Similarly, Advaita Vedantins negative approach in respect of the existance of the world, i.e. the world is neither absolutely real like Brahman, nor absolutely unreal like son of a barren woman, but indescribable (anirvacaniya) and ultimately this is to be treated as unreal can be reconciled with that view according to which the world is absolutely real; by accepting the view that the world is real in some respects i.e. in respect of its basic substance and in respect of the changes of the phenomena it is unreal. Even the Sunyavadi Buddhists view of absolute negativism, i.e. 'an object is neither existent nor non-existent, nor both nor-neither', can be reconciled, by accepting the path of anekānta, i.e. these statements are true in some respects only. In this way the Jainas point out that, applying this anekantavāda, to each and every problem of philosophy, a sound harmony can be established in the field of philosophy.
This attempt to reconcile different philosophical doctrines is unique contribution of Jainas to Indian philosophy. In respect of reconcilation it is said that, there is no philosophical method superior to anekāntavāda.39 But not much attention has been given to this praiseworthy attempt in the field of philosophy.
It is also very important to note that, this doctrine of anekāntavāda which tries to reconcile different philosophical view-points, is not the sole monopoly of Jainism. It is right that, this doctrine became central philosophy of Jainism and its systematic exposition is found only in this system, but this doctrine was existent in ancient Indian literature and is traceable here and there in all the non-Jaina works such as Nāsadıyasūkta of Rgveda, Taittiriya Brāhmaṇa, Upanisadas, Bhagavadgita, Mahābhārata and so on. 40 In fact, even Jaina thinkers themselves maintained that every system of philosophy has accepted anekānta in one way or the other.41
38 (a) S.M., XI, pp. 69-70.
(b) Anekantavada, pp. 180-181.
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39 Ayogavyavacchedika, 28, see S. M., ed. by Jagadish Chandra Jain, p. 276.
40 Darsan aur Anekantavada, Pt. Hamsaraj G. Sharma, Pub: Atmanand Jain Pustak Pracarak Mandal, Agra, 1928, pp. 133-149.
41 (a) Saddarsanasamuccaya Tika by Gunaratna Suri, see S. M., Appendices, pp.
318-322.
(b) Saptabhangitarangini, Pub: Manoharlal, Raicandra Jain Sastramala, Bombay, V.N.S., 2442, pp. 90-92.
(c) S.M., XXX, p. 172-174.
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