Jain Journal 2005 01

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

Page 28

DEVEN YASHWANT: ANEKĀNTA AND ITS PARALLELS
127
1. 2. 3. 4.
Possible existence. Possible non-existence, Possibly both existence as well as non-existence, Possibly neutral.
In such serious controversial circumstances, Anekānta was introduced. The Vedic as well as Buddhist thoughts did not even consider the views of other schools of thought resulting in Ekāntavāda. The Jain system of Anekānta permitted also the philosophical assertions of different schools of thoughts. Here they added the word syād i.e. kadācit or may be from some angle, aspect or point of view. According to Jainācārya Mallişena "the particle 'syād' signifies manifoldness. And so the syād is the doctrine of manifoldness. That means that the acceptance of a single entity which is variegated by a plurality of attributes, namely non-eternal and eternal etc.,"
From the above, we can say that the Jains were ready to accept and consider the theories and veiwpoints of their adversaries also. The meaning of Anekānta teaches us to be tolerant towards the viewpoints of adversaries also. Philosophy is always a complicated subject and is always within the realm of the intellectuals. Jainism propagates Ahimsā i.e. non-violence and non-violence has to be observed towards all beings in any forin and due consideration has to be given to this view. To avoid any violence towards the views of others was regarded as intellectual Ahimsā. According to Dr. A.B. Dhruva, the doctrine of accepting the viewpoints of others is bhāvahimsā. To respect the viewpoints of others is Anekānta and Anekānta means tolerance, bhāvahiisā. To avoid conflicts among different schools of thoughts Jain thinkers introduced this doctrine. Really speaking without conflicts humanity could not seek perfect harmony in the world. In the 7th century A.D. Jainācārya Samantabhadra in his Granthāvali said that to stick to Anekānta itself would be Ekantavāda.
The view of Ācārya Samantabhadra means the non-acceptance of your own philosophical point. As such some Jain Ācāryas said that