Jainism

Author(s): M R Gelra
Publisher: Createspace

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Anekantvad, the first and the most fundamental teaching of Mahavira, seems to precede Syadvad.
Syadvad is the synthetic method of knowledge and insists on making the statements conditionally keeping in mind a certain context. Since all human knowledge is relative, the judgmental and linguistic expression of it has also to contain the relations and conditions, which characterize such knowledge. This is the theory of Syadvad, which has been further formalized in the form of Saptabhangi. The seven fold expressions are; Syad-osti, Syad-nasti, Syad-asti-nasti, Syad-avaktavya, Syad-asti-avoktavyo, Syadnastiavaktavya Syad-asti-nasti-avaktavya. (Asti means affirmation, nasti means negation, avaktavya means indescribable).
Looking to the criticism of the word 'Syat' in Syadvad or Saptabhangi in certain corners, Acharya Mahapragya has emphasized the use of the term 'eva' in the seven usual propositions (saptabhangi) for the popular example of pot, which indicates the definite character of the assertion, or the negation or indescribability or their possible combinations. He further stresses the use of 'Syat' for the rest of the attributes other than existence in the pot. Acharya Mahapragya has certainly given a new dimension in Jain logic to prevent any controversy regarding the doctrine of Anekantvad.
We find that the concept of anekantvad, syadvad and saptabhangi are intimately related to each other and provide the foundation of Jain metaphysics, epistemology and logic respectively.
According to Einstein's theory of Relativity the event is always known with respect to space and time. Nothing is absolute in this universe.
Everything is relative. Hence we can know the event only in the relative terms. Here we find that Syadvad and the theory of relativity are similar in nature.
8. Conclusion
Anekantvad is a dynamic philosophy of life through which we can lead a life of partnership in peace, in friendliness and societal harmony; it fosters the spirit of eqifeeling, of equity, and of equi-vision. Anekant is rooted in the liberal and tolerant understanding of multifarious aspects of truth. Hence, the Anekant philosophy is opposed to a blind insistence on accepting one's viewpoint as the representative of final truth. It touches upon almost every aspect of life and envisages a holistic change on the horizon of our outlook, understanding and actions. It provides an integral, a balanced and an effective approach to the solution of problems confronting the humankind today. Thus it has both the promise and potential to facilitate the emergence of a new society based on equality and equity. The Jain philosophy has enriched the freedom of human thought by its principle of Anekanta. Jains therefore not only exhibit tolerance to other faiths but also practise it in their interaction and behaviour with others.
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