Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 16

Reconciliation of different philosophical view.points
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tion, made either separately or together. 31 This is also called 'anekantavāda', since it expresses the object that possesses many characteristics. 2 3
The Jainas upholding this doctrine of anekantavāda, state that the theories of other schools of philosophy being but partial views of the comprehensive reality are naturally at variance with each other and that they would find their final reconciliation in the syādvāda or anekantavado. On the basis of this doctrine, therefore, the Jainas try to reconcile some of the fundamental doctrines of non-Jaina school of thought, such as, the doctrine of causality. the problem of universal and particular, the problem of reality, the doctrine of self, the theory of sounds and so on.
Siddbasena Divakara, probably, is the first man in the Jaina philosophical history. who has laid down the foundation stone of reconciliation of other schools of thought by synthesizing the Sankhya, the Buddhist and the Vaigesika's views with that of anekantavada. He observes that the system of philosophy taught by Kapila is a representation of the 'only substance exists' view-point and that which is taught by the Buddbist is an exposition of 'only modification exists' view-point. All though Vaiseșikas employ both view.points, they employ each independently of the other. So, all these view points are partial and can be reconciled with the help of anekāntavada 28
The doctrine of causality is one of the important doctrines in the development of the early philosophical thoughts in India. Most probably, taking the hint from Nasadiyasūkta of the Rgveda, 24 about the origin of the Universe, different systems proposed diametrically opposite views. The Sankhya philosophers upholding the satkār yavāda claim that, the effect pre-exists in the cause before its production, while the Naiyāyikas admit asat karyavāda, according to which, effect does not exist in the cause before its production. Effect is a new beginning. The Sankhyas believe in the real transformation of praksti. Origination is explained as the unfolding of the hidden potentialities. The Naiyāyikas hold that only such things come into existence as did not exist before. Some of the Buddhists uphold the same view and state that change is order of nature. The Advaita Vedānta maintains that, there is no real change in the cause, change is only an appearance vivarta). It is the cause which was reality and that what is called the effect is indescribable i.e, neither pre-existent nor not pre-existent and thus, ultimately false. 21 (a) Tattvārtharâjavārtika, I. 6, p. 24.
(b) PN.T, IV-14. 22 S.M., V. pp. 13-20. 23 Sanmatitarka, III. 48-49. 24 Rgveda. X, 129, Rksuktavaijayanti, ed, Pt. Velankar, Bombay.