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These four aspects form the asti-nasti-vada. This represents a pragmatic view in which an object may be affirmatively described from one point of view of its own substance, place, time and form, and negatively described from the standpoint of thesubstance, place, time and form of another thing. It is, therefore, clear that both the propositions, the affirmative and the negative, are true with reference to the same object of reality.
In short, asti-nasti-vada implies the prediction ofcontradictory attributes of asti ("is") and nasti ("is not") to the same reality. It is interesting to compare this with Hegel's dialectic principle which says that an idea or event (thesis) generates its opposite (antithesis) which leads to a reconciliation of opposites (synthesis). Jain thinkers have further developed the logic into the theory of seven aspects (saptabhangi) which postulates that as many as seven modes of prediction are possible in any given case.
Therefore, no definite or absolute statements can be made about any question. To the question "Is there soul?" the Jain logic would admit of seven answers. These are:
(1) is (2) is not
(3) is and is not
(4) is inexpressible
(5) is and is inexpressible
(6) is not and is inexpressible
(7) is, is not and is inexpressible
There is an aspect in which there is soul, there is also an aspect in which it is not possible to describe soul, and so on. This is equivalent to saying that knowledge is onlyprobabilistic. The theory is also called relativism (syadavada, the doctrine of "may be").
The doctrines of multiplicity of viewpoints and relativism, as postulated by Jains, have a unique importance today. Thepresent-day world is too circumscribed and interdependent as never before in the history of mankind. In order to achieve the objectives world peace, harmonious individuality and integrated personality of the individual, the contributions of different sages, faiths, philosophers and thinkers of different nations and periods must not only be fully recognized, but should also be given their proper place. This will bring out a common outlook based on justice and equality. The great philosopher statesman, late Maulana Abul Kalam Azad, has rightly observed that:
"Increasing control over the forces of nature has brought men of different regions nearer one another. Different cultures have, thus, been brought into close proximity. Closer brought into one common pool of human knowledge. They also facilitate the task of philosophy in affecting a reconciliation between the different principles underlying the outlook of differentcivilizations. The evolution of a world philosophy has become today a matter not only of theoretical interest, but of great practical urgency."(4)4
Obviously, the dogmatism emphasizing only the point of view of one religion, philosophy, nation, period or class of people will not satisfy modern, intelligent men. Multiplicity of viewpoints (anekantavada) is an approach to solve the problems of life from a truly integrated point of view. It provides a synoptic view to bring together in one compass the knowledge attained by different peoples at different times. Relativism (syadavada) is the first step towards human happiness, peaceful prosperity, world civility, coexistence and cooperative universality in this war-torn, fearful and tense situation of the world today.
3.2 THE CONCEPT OF ENTITY (DRAVYA)
Viewed in terms of the comprehensive character of reality, every object in nature has three aspects: Origination (utpada)
44. History of Philosophy: Eastern and Western, Vol. I; pp 26-27; Edited by S. Radhakrishnan, George Allen & Unwin Ltd., London, 1952.
