Jainism from the View Point of Vedantic Acaryas

Author(s): Yajneshwar S Shastri
Publisher: B J Institute

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Jainism
from the view point of Vedāntic Ācāryas
griffaraigataifa- tai prah FIGURT04 11 - Anyayogavyavacchedikā, 27).
These and many other similar statements of Jaina philosophers, reveal that in practice, their doctrine of relativity of truth is often forgotten. Jainas often made an exception and claim absolute validity of their view. Teachings of other systems are considered as relatively real and the Jaina teaching is held to be absolutely real. This goes against the Jaina doctrine itself. If we take these statements literally, then Jainism by its own assertion becomes partially false.
Upādhyāya Yaśovijaya tried to answer this objection by saying that "anekānta' is a real method. We are not emphasizing Anekāntavāda in the form of anekānta, because, in this on the basis of context and intention of the speaker, particular view point becomes dominant and other view point becomes subordinate. Anekānta is not a single doctrine, it is combination of many nayas (view points) and does not uphold particular view point. Thus, it cannot be said that, it is also ekāntavāda :
(अनेकान्तेऽपि अनेकान्ताद् अनिष्टैवमपाकृता । नयसूक्ष्मेक्षिकाप्रान्ते विश्रान्तेः सुलभत्वतः ॥
Adhyātmopanişadprakaraṇa, 1.4). This is a doctrine of reconciliation and accept. able to almost all the systems of Indian philosophy, according to Yaśovijaya. It harmonises all the conflicting views and sees unity in diversity (Adhyātmopanisadprakaraña, 1.45-51).
In defence of body-size of the soul, the Jaina