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PROF PREM SUMAN JAIN: THE FAMILY OF ANEKĀNTAVADA
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the activities of his son. One who believes in the Anekānta outlook look at the conflicting and diverse theories of realities with equal respect. He does not look at the diverse theories of realities as one superior to the other. He has the spirit of equanimity in approaching for the understanding of the problems of other theories. In the absence of the spirit of equanimity, all knowledge would be fruitless, and any amount of reading the sacred texts would not lead to any fruitful results. Anekānta states that the nature of reality should be considered and studies purely from the rational point of view without prejudice or bias. The Ekānta attitude is compelling and it drives us to accept its point of view and discourages us to accept the others' point of view. The Jaina logicians have given us a very interesting example in this regard.
A milk-maid churns the butter milk, and while churning the buttermilk, she pulls the string on one side and looses the string on the other. In consequence of that butter is extracted from the buttermilk. Similarly, if we look at the different point of view of knowing reality in their proper perspective, considering the primary points of view as important and the secondary points of view with their due consideration, truth can be understood in a true perspective and in a comprehensive way. The intellectual confusion is created by Ekānta while the welter of confusion is cleared by Anekānta. The synoptic outlook of Syādvāda gives a comprehensive and true picture of reality.
The spring point of the dotrine of multiplicity of viewpoints is that human knowledge cannot be painted in terms of religious colours. Knowledge knows no limitations and boundaries. Religion and philosophy are not limited to a particular country, period, or group. Different points of view are mere additions to the human knowledge. When viewed together, they present the picture of universal reality. Moerover, the knowledge of reality cannot be obtained through the senses. Whatever we perceive through the senses is merely the appearance, it is not the world of reality. If we want to reach reality, we must withdraw from the world or senses into that of inner experience. It is through the combination of proper perception (samyak darsana), proper knowledge (samyak jñāna) and rroper conduct (samiyak caritra) that we can attain self-realization and understand the nature of reality.
The fundamental philosophical base of Jainism is therefore the comprehensive view of reality. Sain philosophy point out that the
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