Book Title: Prabuddha Jivan 2015 03 Anekantvad Syadvad ane Nayvad Visheshank
Author(s): Dhanvant Shah
Publisher: Mumbai Jain Yuvak Sangh
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અનેકાંતવાદ, સ્પર્વ પૃષ્ઠ ૧૨૨૦ પ્રબુદ્ધ જીવન ૦ અનેકાંતવાદ, સ્યાદ્વાદ અને નયવાદ વિશેષાંક ૯ માર્ચ ૨૦૧૫
નવાદ, સ્યાદ્વાદ અને
ANEKANTAVADA
O Dr. KOKILA HEMCHAND SHAH
nકાન્તવાદ, દ્વિવાદ અને નયવાદ વિશેષક + અનેકાન્તવાદ, અને
"Without whom, even the worldly affairs cannot is permanent in some respect, that is, from the point be carried out I bow to that Anekantavad - the only of view of substance & changing, Z preceptor of the world. Anekantvada is one of the from the point of view of its modes. Syadvada seeks 2 é important doctorines of Jainism. The term to ascertain the meaning of things from all possible
Anekantavada may be translated as the doctorine standpoints. Thus in respect of nature of all things, 5 of many sidedress of reality & knowledge. It is rela- the aforesaid predications are to be made. 5 tive pluralism or non-absolutism. It is the oposite of According to Anekantvada there is no contradic- $
Ekantavada-which is looking at the things from one tion in maintaining that a thing can be both permaangle. Anekantavada is based on the realistic char- nent & impermanent. It is based on the real nature of acter of a thing or a substance. Looking at a thing a thing & is not imaginary. Anekantvada is associfrom many points of view is Anekantavada.
ated with Nayavada - doctorine of stand points & 5 Jainism is pulralistic realism.Reality is many & it Syadvada -doctorine of relative expression. A Jain has many dimensions. This multi dimensional char- logician Samantabhadra explained the conception of * acter of reality is reflected in Anakantavada. The Anekantavada, by saying that triple characteristics of
world is objectively real. There are many reals in origination, decay & permannence belong to the subthe world & each real is complex. So there are dif- stance at one & the same time. From the point of ferent points of view from which it can be looked at view of substance, a thing is permanent while from
Take for instance on particualr idividual-the man. the point of view of its modes a thing originates & is 5 5 He can be looked at from different view points. He is destroyed. Thus reality-an object is combination of 5
a husband in relation to wife, father to his son, brother universal & particular, one & many, permanence & to his sisters or brothers, son to his parents etc. Ev- change etc. ery view of his is correct from one angle of vision. Anekantavada is a theory of Reality. It is a theory 5 Thus reality has many aspects in accordance with of knowledge. Apart from its philosophical its relationship to other reals. Anekantavada postu- implecations, Anekantavada has practical applica- E lates relativity of reals. Since a object has many as- tions also. It is useful in all fields of life. It can provide pects, we cannot know complete truth by knowing a platform for inter faith dialogue. It examines differone or the other aspect of it as it reveals only partial ent opinions in objective ways. The results is creation
truth. The basic postulates of Anekantavada may be of harmonious atmosphere. Thus in the social & poè stated as follows:
litical context it is useful for resolution of conflicts. It (1) Every object has infinite number of qualities. askes us to respects the view-points of others. It may These qualities may be apparently contradictory. be called intellecual non-violence. It is an art of t $ (2) An object cannot be described completely un- Synthestis of different standpoints. It also facilitates less it is studied with respect to all its aspects. understanding at personal & inter-personal level. It
(3) Apparently contradictory attributes are noth- can help in bringing the different sects together. Muing but complementary parts of the whole object. tually contradictory views are compatible. All state
(4) Every description of an object is a parital truth ments about a thing are relative. This can be illus- 5 only. Hence any statement about it is only condi- trated by story of six-blindmen & the elephant de
tional. This is expressed by the doctorine called scribed in Jain text. One blind man describes an elși syadvada. There is nayavada-The doctorine of ephant as a pillar by touching his leg. The other man
standpoints. It is an attempt at comprehending a thing describes it touching different part of it. Likewise each from one particular standpoint. Syadvada is the of them only grasped a partial truth & so each one's method of Synthesising these from different view conception was not the whole truth. If partial truth is w points. Syadvada is the doctorine of assertion of dif- understood as perfect truth, disputes arise. So the ferent possibilities like (1) A thing exists (2) It does implication is that one cannot obtain the whole truth not exists. (3) It exists & it does not exist. (4) It is by knowing only aspect of reality. We need to culti
inexpressible (5) It is & is inexpressible (6) It does vate many-sided outlook. This is the message of 3 2 not exist & is inexpressible (7) It is, is not & is inex- Jainsim. It is because of this wonderful philosophy pressible. The meaning of the term Syad' is in some that Jainism occupies an important place among difrespect'. To take an example.
ferent systems of philosophy. In the end "Let the Jain E Is soul permanent or changing? The answer is it Religion be victorions. અનેકાંતવાદ, સ્યાદુર્વાદ અને નયવાદ વિશેષાંક + અનેકાંતવાદ, સ્યાદ્વીદ અને વયવાદ વિશેષાંક ક અનેકાંતવાદ, સ્યાદુર્વાદ અને નયવાદ વિશેષાંક F અનેકાંતવાદ, સ્યાદુર્વાદ અને
અનેકન્તિવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકાન્તવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક ક અનેકાંતવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકાંતવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક % અનેકન્તિવાદ, અને
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