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Jain Theory and Practice of Anekanta
the development of the Jaina concepts of reality and knowledge into the comprehensive scheme of anekānta realism........ The claim that anekāntavāda is the most consistant form of realism lies in the fact that Jainism has allowed the principle of distinction to run its full course until it reaches its logical terminus,the theory of manifoldness of reality and knowledge” The theory of nonabsolutism clears that "reality, according to Jainism, is not merely multiple but each real in its turn, is mainfold or complete to its core. Reality is thus complex web of manyness (anék) and mainfoldness (anékānta) The Jaina theory of non-absolutism or as it is also called the philosophy of — Anekanta, is the very foundation of the Jaina system of philosophy. In evaluting this philosophy let us first examine some of the main objection and comments as discussed by Dr. S.C. Chatterjee & D.M. Datta in their introduction to Indian Philosophy. Followed by this will be general appreciations by great personalities. Dr. S. Radhakrishnan writes, “Samkāra and Ramānuja criticised the Saptabhangi view on the ground of the impossibility, contradictiory attributes coexisting in the same thing". This change is mainly due to misunderstanding. In fact the Jains admit that things cannot have self-contary attributes at the same time and at the same place. What Jainism emphasizes is the manyness and manifoldness of a thing the complete nature of reality. Dr. Radhakrishna himself answers and says, "Since reality is multiform and ever changing, nothing can be considerd to be existing everywhere and at all times and in all ways and places and it is impossible to pledge ourselves to an inflexible creed."!" The late Dr. Ganga Nath Jha, a great Sanskrit and erudite vedantist, remarked, "when I read refutation of this Syādavāda by Samkarāchārya, I came to the conclusion that the doctrine of Syādavād was very sound and that the Acharyas of Vedant failed to understand it, I am sure if Samkara had taken the trouble to study the Jain Scriptures, he would not have taken the pains to criticise this doctrie.'
Prof. Chatterjee and Datta discuss Jain doctrine of Syadavada often falsely compared with the pragmatism of the West or with the theory of relativity or as agnosticism or scepticism. Prof.
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