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A SOURCE-BOOK IN JAINA PHILOSOPHY
tion, truth can be understood in the true perspective and in a comprehensive way. The intellectual confusion is created by ekānt while the welter of confusion is cleared by Anekānta, The synoptic outlook of Syädvāda gives a comprehensive and true picture of reality.
THE IMPACT OF ANEKANTA ON OTHER DARŠANAS
The Anekānta attitude gives a comprehensive and synoptic view of life. Some of the systems of Indian thought have expressed their opposition to the Anekānta theory. Yet we can observe the impact of Anekānta on their theories also. It is not possible to disregard the Anekānta theory, as it is rational and objective in its outlook.
In the Tšāvāsya Upanişada Ātman has been described as a substance which moves and does not move, which is near and far, which is inside and outside. This is the expression of the Syādvāda point. of view.
Sankaracāryā and Rāmānujācārya have argued against the validity of Syādvāda on the ground that contradictory attributes cannot co-exist at the same time. But in trying to refute the validity of Syādvāda they seem to have adopted the Syādā.la outlook only. The description of the Brahman as 'para and apara" and the analysis of the degrees of reality as expressed in the pāramārthika, vyāvahārika and prātibhāsika satya, does express the spirit of Anekānta and Syādvāda. Sankara mentions that there is nothing in the world which is
purely without faults and without attributes--Istaṁ kimapi lokeěsmin na nirdosan na nirgūņam".
This would mean that everything has its good qualities and also its faults. Nothing is purely perfect and purely attributeless. This is the expression of the Anekānta.
Swāmi Dayānada Sarasvati was once asked whether he was a wise man or not. He said that in the field of darśana he is wise, but with reference to the practical world, he is not wise. This is an expression of Anekānta.
The Buddhist conception of the Vibhajyavāda and Madhyama
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Tšā. Up. tadejati tannaijati, taddure, tadantike, tadantarasyasaravasya tad sarvāsyāsya bāhyataḥ.
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