Nandanvana

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 57

Theory of Relativity and Relativism :
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at unification of contradictions. Anekāntavāda is a philosophy, which is applied through a method termed as Syādvăda or Saptabhangi (relativism or seven-fold predication).
The theory of Anekāntavāda is applied through various predications in respect of an object or knowable. Sthānānga mentions two-fold predications of about 16 contradictory pairs. "Nāsadiya Sūkta of Rgveda and Māņdukyopnişad and other Indian philosophical systems mention two-fold predications for quite a number of philosophical issues and went up to three representing.
(i) Existence or positivity with respect to self. (ii) Non-existence or negativity with respect to not-self. (iii) Indescribable (like non-both (i) & (ii). (iv) Existence-cum-non-existence (both (i) & (ii).
The canons follow this order of predications. However, the age of logic modified not only this order replacing (iii) by (iv) but increased the number of predications from four to seven, thus, getting the name of 'Saptabhargi' for this principle. Thus, it is in the fifth century AD that the current form of Anekāntavāda system was well established after about 1000 years after Mahāvīra. It is this form, which was followed by later Jaina scholars for defending Jaina principles through debates and treatises. However, it must be added that the theory had its origin on philosophical issues (i.e. mostly non-observable entities), but it was extended to many physical phenomena in the age of logic. Now, its philosophy has been extended to other realistic experimental issues in explaining them properly. Basic Postulates of Anekāntavāda
The basic postulates of Anekāntavāda may be summed up as follows: (a) Every knowable object or entity is endowed with infinite number
of attributes - quite a number of times seeming to be
contradictory. It is conglomeration of attributes. (b) A knowable entity cannot be described as a whole unless it is
integrally studied with respect to all its aspects. (c) The descriptions of physical and universal phenomena do not
represent the real truth, but truth with respect to some prominence.