________________
144 Śramana, Vol 58, No. 1/January-March 2007
modes coexisting simultaneously therein. In fact, these contradictory traits or modes forming an inalienable part and intrinsic nature of an object provide the true exposition of the reality.
Further clarifying this point, Akalanka has stated that anekānta means liquidation of absolute one-sided assertions, such as vastu (any real object) is only existent or only non-existent, only eternal or only non-eternal.3 Samantabhadra has observed that the central them or the core of the doctrine of anekanta is that a thing must be characterized by two mutually contradictory features. He points out that when various standpoints (nayas) are seen in terms of relativity and considered complementary to one another (parasparapekṣā) they are svaparopakariniḥ (mutually supportive). But when they are considered from one-sided point of view, unrelated to or independent of one another, they become sva-parapraṇāśinaḥ (mutually destructive).4 In Aptamimāṁsā, Samantabhadra categorically states "nirapekṣa-naya-mithya", i.e. standpoints (nayas) which are one-sided and unrelated to one another are false and faulty. But if the nayas (standpoints), are sāpekṣa, i.e. mutually accommodating and complementary to one another, they are, indeed, quite efficacious and useful in portraying the true nature of substance and hence are the most judicious and satisfying to all concerned in every way.5
Criticizing the Jaina doctrine of Jain relativism, Dr. S. Radhakrishnan states that relativism is, ultimately, inconceivable without an Absolute. A question, therefore, arises whether nonrelational (nirapekṣa), unconditioned or absolute has any place in Jaina philosophy or not. The answer is that while no naya (standpoint) including subha-naya (pure viewpoint) can be nonrelational (nirapekṣa), the state of undifferentiated consciousness (nirvikalpa upayoga), the experience of super-sensuous state of Godhood (svätma-anubhūti) or śuddha-jñāyaka bhāva (pure consciousness) is said to be nirapeksa. the dynamic reality of the objective world or the temporal empirical existence is such that it
