Jain Journal 2013 07

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

Page 33

JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
the manifoldness of reality or in other words, acceptance of the fact that every proposition or thesis has many aspects all of which have some element of truth from different standpoints. As such a philosophical proposition or metaphysical thesis can be true if it is viewed from a particular standpoint. Therefore, the doctrine of non-onesidedness not only tolerated the view point of the opposite side, but also tries to understand the basis or standpoints of the divergent propositions with a view to reconcile the apparent contradictions.
Anekāntavāda is an attempt to reconcile the so called different and opposite points of view by understanding them and as such it is rightly called a doctrine source or origin of this doctrine which lies in the concept of non-violence of Jainism and which was responsible to a great extent for the development of non-one-sided approach--- anekānta attitude in Jaina Philosophy.
The doctrine of anekāntavāda finds the most important place in Jainism. It is the foundation-stone of other theories of the Jaina philosophy.
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Among the Jaina philosophers of this period of transition, Ācārya Umāsvāti (1-85 AD) stands as the first and foremost figure. His Tattvārtha Sūtra with Svopajña Bhāsya is a compendium of the āgamas, which leaves nothing of philosophical importance out of consideration. Nathmal Tatia says', Umāsvāti gives a critical shape to the anekāntavāda through his exposition of the nayas, nikṣepas and the nature of the 'sat' (a real), and dravya (substance). He also introduces the elements of saptabhangi in his own way.
Umāsvāti's definition of the 'sat (a real) as consisting of origination, cessation and permanence (utpāda-vyādhrauvya-vuktam sat) gives the fundamentals of anekaāntavāda in a nutshell.
Siddhasena Divakara (5th Cent.), the author of Sanmatitarka