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Jaina Theory of Multiple Facets of Reality and Truth
Anekānta is established on the basis of means of valid knowledge. Proving this, Samantabhadra asserts that a person is grieved with reason, when a bracelet is destroyed since he wanted it, and a person is pleased with reason, when a crown is produced because he wanted it; and a person remains neutral with reason since he sees the underlying substance, i.e. gold as permanent even in the form of a bracelet or a crown.3
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In the Nyāyabhuṣaṇa we get the text kața instead of ghata and the editor Svāmi Yogindrānanda corroborated the NyB text on the basis of the prevalent philosophical usage kaṭamukuṭasuvarna.1
Samantabhadra's kārikā mentioned above proves that every object has threefold nature, viz. origination, destruction and permanence. Here origination and destruction pertain to modifications or paryāyas; and the gold, which is dravya or substance is permanent.5 Now from the viewpoint of modifications, the gold can be described as nonpermanent; whereas from the viewpoint of the gold itself it can be said to be permanent. This has led to the acceptance of anekānta, according to which we can have two contradictory propositions relating to the same object. With the help of knowledge of seven padarthas, jiva etc. a man can get emancipation.R Bhāsarvajña explains the nature of jiva etc. on the basis of Akalanka's Tattvärthavārtika." Then the author gives the definition of anekanta on the same basis. The anekanta is defined as various alternative propositions, positive
Samantabhadra's Āptamīmāmsā, Akalanka's Bhāṣya, Vidyānanda's Aṣṭasahasrivṛtti)-Yasovijayaji, Editor-Vijayodaya Sūri, Jaina Granthaprakāśaka Sabhā, Ahmedabad, 1937 A.D.
3. Nyāyabhūsana, p.553. See Aptamimamsā, 59-60.
4. Nyayabhuṣaṇa, Fn.1, p.553.
5. utpadavyayadhrauvyayuktam sat/Tattvärthasutra, V.30
svajati-aparityagena bhāvāntarāvāptiḥ utpadaḥ/.... tathā pūrvabhāvavigamo vyayanam vyayaḥ/.... dhruveḥ sthairyakarmaṇaḥ dhruvati iti dhruvaḥ/Tattvārtha-Rājavārtika of Akalanka-Deva, Pt.II, edited by M.K. Jain, Bharatiya Jñānapīṭha, Kashi, edn. I, 1967, pp.494-495.
6. Nyayabhuṣaṇa, p.553.
7. Ibid, p.553.
Comp. Tattvartha-Rajavārtika, p.26.
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