Jain Journal 2003 10

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

Page 12

JAIN JOURNAL : VOL-XXXVIII, NO. 2OCT. 2003
understanding of the theory of anekānta. He elucidates the theory with novel concepts and terminology, brings out important implications, raises interesting questions and answers them intelligently, explains Jains Realism in the context of Hegelian and Nyaya standpoints, observes that Jaina Realism not only asserts a plurality of determinate truths but also takes each truth to be an indetermination of alternative truths, explicates the development of the Jaina conception of indetermination into seven alternative modes of truth, reveals philosophical significance of the third and fourth modes which are called kramārpaņa (consecutive presentation) and samarpaņa (co-presentation) respectively, describes the Jaina theory of Anekānta as theory of indeterministic truth, but does not consider it to be a form of scepticism, and maintains that it represents toleration of many modes of truth."
Prof. Ramjee Singh in his article “Relevance of Anekāntavāda in Modern Times” explains how the modern world needs the spirit of anekantavāda most. The spirit of anekāntavāda can foster worldpeace, can keep together the different peoples with their different cultures, outlooks, temperaments, ideas, sets of rituals and philosophies can offer solution to the social political religious and cultural problems. This spirit is essential to the kind of philosophy needed to account for the complexities of the emerging world civilization."
The non-absolutist view is as essential in the day to day practice as it is essential in the field of philosophy and thought. Actually, this view-point gives one an essential flexibility and discriminating insight whereby one can distinguish between the good and the evil. The experience tells us that Absolutism is the root cause of differences and conflict while Non-absolutism that of agreement and friendship. In order to understand it more clearly, let us take the example of traffic signs. Those who follow the traffic signs reach their destinations unhindered. Similarly, the seven ways of predictions that constitute Syādvāda can be taken as the seven traffic-signs that regulate the traffic on the intellectual high-way. Following them do not augur any accidental conflict of fhoughts and, therefore, Syādvāda is the sure remedy for intellectual conflict as well as intellectual exploitation.'3
From the Syādvādu of the Jaina philosophy it is evident that we inust also accommodate others' views and thoughts. The doors of our thoughts must always be open for the guest-thoughts. From the