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Chapter-V
The Theory of Anekantavada 1. The Nature of Reality ( Anekantavāda )
Anekantvada is the heart of Jaina philosophy. Reality possesses infinite characters which cannot be perceived or known at once by an ordinary man. Different people think about different aspects of the same reality and therefore their partial findings are contradictory to one other. Hence, they indulge in debates claiming that each of them was completely true. The Jaina philosophers thought over this conflict and tried to reveal the whole truth by establishing the theory of non-absolutist standpoint ( anekantavāda ) with its two wings, Nayavīda and Syadvada.
There are two mutually distinct and fundamental standpoints from which all things can be considered. They are universalization and particularization. Universalization starts with the observation on a synthetic basis of similarities, and gradually reacts the level where distinction exists and finally concludes that any object of consciousness is in reality an element. On the other hand, Particularization is based on observation of dissimilarities which finally leads one to the conclusion that the universe is but a conglommeration of completely dissimilar existences.
These two standpoints have given rise to several other conceptions in Indian Philosophy. They can be classified into five principal categories as follows:
(i) the conception of identity. (ii) the conception of difference. (ii) the conception of subordinating difference to iden
tity. (iv) the conception of subordinating identity to diffe.
rence and (v) the conception of identity-indifference.
