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ALMAN RIGHT
63 1losophers thought over this conflict and tried to reveal the whole truth. They estab
lished the theory of Non-absolutistic standpoint (Anekantavada) with its two wings, 1 Nayavada and Syadvada. Proper understanding of the co-existence of mutually
opposing groups through these principles rescues one from conflicts. Mutual co-operation is the Law of Nature (Parasparopagraho Jivanam, Tattvartha Sutra, 5.21)
Nayavada (the theory of partial truth) is an integral part of the conception of Anekantavada, which is essential to conceive the sole nature of reality. It provides the scope for acceptance of different viewpoints on the basis that each reveals the partial truth about an object. It is, as the matter of fact, the way of approach and observation which is an imperative necessity to understand of one's different interests and inclinations in different lights on the basis that there could be the valid truth in each of them, and therefore requires their proper value and impartial estimation. Naya investigates analytically the particular standpoint of the problem in all respects in the context of the entire reality. But if anything is treated as the complete truth, it is not Naya, but Durnaya or Nayabhasa or Kunaya. For instance, "It is" is Naya, and "It is and is only" is Durnaya, while "It is relatively (Syat)" is an example of Syadvada.
Syadvada investigates them into the constant and comprehensive synthesis. The prefix "Syat" in the Syadvada represents existence of these characteristics, which though not perceived at the moment, are present in reality. The word "Syat" (Siya in Prakrit) is an indeclinable and stands for multiplicity or multiple character (Anekanta). It reveals certainty regarding any problem and not merely the possibility or probability. It is unique contribution of Jainism to Indian philosophy. There is 1 the word Kathancit in Sanskrit literature, which is used as the substitute for "Syat" 1 by Jainism as well as non-Jain philosophers. In English it may be translated with the word "Relatively". Syat is conncected with relative expression about the nature of 1 reality. It makes an effort to respect other doctrines by warning us against allowing the use of "Eva" or "only" to proceed beynd its prescribed limits and penetrates the ! truth patiently and non-violently. It is an humble attitude of tolerance and justice and to pay respect for other's views and stand point mean the same, both beings and non-being can exist together. The theory of Relativity, which is also supported by Einstein, is practically accepted by all as the perfect mathematical theory in the scientific world.
In the pursuit of truth, Anekantavada is the foremost important theory of Jainism which pacifies the internal clashes of individual and society at national and international level. Truth is not any man's monopoly. It is universal and objective. The Jain philosophers and the seers from times immemorial have striven to reach the highest truth through the means of reason and intuition. It is not the only philosophical conception but it is an instrument to protect the human rites of personal liberty and social justice. Anekantavada pacifies the gulf of conceptual conflicts and strives to establish the peaceful atmosphere at even global level.
Jain Social Ethics and Human Rights
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