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opposites : identity and difference, permanence and change and so on. On the other hand, scope of our experience, knowledge and even expression is limited and relative, so we cannot know the Reality as a whole from any particular angle. Our every knowledge about the Reality will always be partial and relative only and in that position our expression or statement about the Reality will be always relative and not categorical (Sipitu narpite siddhe : Tattvārtha, 5). In canonical age we have an account of only this much discussion about Anekāntavāda.
Thus, in the first phase of its development, this theory was evolved from the theory of Vibhajjavāda. Though the theory of Vibhajjavāda was common to both – Jainism and Buddhism, but as far as Buddhist approach to the metaphysical doctrine is concerned, it was a negative one, while Mahāvīra's was a positive one. Lord Buddha maintained that whether it is eternalism or nihilism, none of these can be regarded as true because any one-sided approach neither represents a right vision regarding Reality nor it explains our practical problems of sorrow and sufferings. That is why he kept mum while answering the questions related to the metaphysics. It is due to this negative approach that Buddha's theory of nihilism came into existence lateron in Buddhism. On the other hand, Mahāvīra's approach towards these one-sided views was positive. He tried to synthesize these different views on the basis of his theory of Anekāntavāda.
The synthesis is found for the first time in Bhagavatisūtra , wherein, on the basis of two main divisions of Nayas - substantial standpoint (Dravyarthika Naya) and modal standpoint (Paryayarthika Naya) as well as Niscaya Naya, Vyavahara Naya and different Niksepas (Positing) and
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Jainism and its History
