Jain Journal 1993 04

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

Page 60

Anekantavada -The Theory of Relativity
Hem Chandra Jain
The foundation of Jaina philosophy is the conception of reality which is manyfold or infinitefold hence highly complex and pluralistic in character. It is why the Jainism is also called the philosophy of anekanta or anekāntavāda. Aneka' means many, 'anta' means aspects or qualities and 'vāda' means ism or theory. Anekāntavāda is also termed as the philosophy of non-absolutism because it is opposed to absolute monism (ekāntavāda) and nihilism, (sünyavāda)], as the theory of relative pluralism, the theory of relativity, the theory of realism (yatharthavada) and the theory of co-existence.
Each object has many facets, many qualities, nay many pairs of contradictory qualities. Only a dispassionate study based on rational analysis and sympathetic examination can help mutual understanding and a happy reconciliation even in the face of severe antagonism. Hence the Tirthankaras declared—"If one sticks only to one of the many aspects of the thing, ignoring and rejecting all the others, he can never realise the truth. It is therefore, essential to comprehend fully the anekanta (logic) as qualified by the term "syät." Closely associated with anekantavada is the syādvāda which is the theory of conditional predication and is based on the "saptabhangi-naya" (seven modes of predication),
The term 'syat' is most significant. It means 'in a way', 'from a certain point of view', 'also' or 'not absolutely'. Thus sydväda is the method of expressing multifacetedness of objects, i. e., anekänta is expressible and syā dvāda is expression since many qualities of an object cannot be stated together with a single word or sentence and so one quality is highlighted at the cost of the rest. While listening about one quality which is highlighted one should not get the impression that others are depied. In fact this is taken care by the use of the word syāt'.
| Jainendra Siddhantakosa, Vol. 4, p. 501.