Jain Journal 2003 10

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

Page 11

PROF. PREM SUMAN JAIN: THE FAMILY OF ANEKANTAVĀDA
to the level of practice. This is their speciality. We all know that everything has at least two aspects. Nothing is absolutely good nor is anything absolutely bad---
"drṣṭam kim api lokesmin na nirdoṣāṇī na nirguṇāni"
To an ordinary person Margo (Nima) is a plant whose every part taste bitter. However, for the ailing its constituents make for invaluable medicines. Therefore, it will be improper to view 'Nima' from one angle only and to disregard its other qualities. When the position in respect of an ordinary Margo Plant is such, it is well nigh impossible to know and state the infinite qualities of infinite number of things through absolutist statements. The Jaina philosophers deeply realised this and, therefore, they did not limit their concerns upto the human-beings only but extended them to include the sensibilities of the other creatures as well. They realised that like the humans the other creatures, too, enjoy the reght to live. They, too, are free to express themselves through the means at their command. This is the outcome of the Syādvāda of Jaina philosophy.
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Syadvāda is not merely speculative in character, but provides the key to a solution of the ontological problem. It has supplied the philosopher with catholicity of thought, convincing him that Truth is not anybody's monopoly with tariff walls of denominational religion, while furnishing the religious aspirant with the virtue of intellectual toleration which is that part of Ahimsa which is one of the fundamental tenets of Jainism'.
Prof. Nagin J. Shah rightly emphasizes that it takes care not only to demonstrate that truths of different views, ideas or systems are relative and partial but also to relate and reconcile those truths properly and intelligently in order to arrive at more and more comprehensive, concrete and higher truth. This is the reason why Jaina philosophy considers itself as a synthesis of different systems of philosophy - materialism not excluded. So it becomes imperative on the upholders of anekāntavāda to study and understand as many philosophical systems are possible and then to attempt their synthesis. They should not neglect any philosophical system - Indian or otherwise. Their task is stupendous but rewarding.1
Prof. K.C. Bhattacharyya in his fascinating article "The Jaina Theory of Anekanta" opens up new vistas to philosophical