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JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
When we say that the Jaina is a system of Indian philosophy, we use the term 'system' in this way; the Sanskrit term that we have chiefly in mind is darśana. A darśana is literally a 'vision', an event of 'seeing’; but, more figuratively, it has traditionally been used to mean a worldview or systematic attempt to represent how reality is. Thus a darśana can be said to be a philosophy, or a philosophical viewpoint or system. The Jaina philosopher Haribhadra Suri first uses the term 'darsana' in the technical sense). In philosophical discussion in India this term 'darśana' has come to be used in this sense since them.
The Indian philosophical tradition known as Jaina has attracted less attention from scholars than other systems of thought, such as Vedanta.
Bimal Krishna Matilal, in his book Logic, Language and Reality syas, “the unique contribution of Jainism to the philosophic tradition of India consists in its doctrine of anekāntavāda' According to some distinguished Jaina scholars the propounders of different systems of philosophy being dogmatic in their assertions produced bitterness among themselves. The age-old theoretical disputes and controversies between these various philosophical schools were on account of their conditional assertion in regard to philosophical propositions. On account of their unbending attitude, no school really tried to realize the viewpoints of others, which gave rise to hatred and enmity toward other systems of thought. This was also a kind of intellectual intolerance and violence in the realm of thought. The avoid such kind of intellectual violence Jaina thinkers evolved a unique, synthetic, philosophical methodology, which is technically known as anekāntavāda i.e., doctrine of many-sidedness of reality.
The anekānta philosophy, in fact, is a philosophy of synthesis, a philosophy of integrated approach to different ontological stand
