Traverses on Less Trodden Path of Indian Philosophy and Religion

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

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Traverses on less trodden path...
as a substance is eternal. From this point of view, the Mimamsaka's view is correct. So, considering the aspect of modifications in sound, it is unreal, while on account of its everlasting substantial basis, it is eternal. In this way, both these irreconcilable theories can be reconciled. Similarly, Advaita Vedantin's negative approach in respect of the existance of the world, i.e. the world is neither absolutely real like Brahman, nor absolutely unreal like son of a barren woman, but indescribable (anirvacaniya) and ultimately this is to be treated as unreal can be reconciled with that view according to which the world is absolutely real; by accepting the view that the world is real in some respects i... in respect of its basic substance and in respect of the changes of the phenomena it is unreal. Even the Sunyavadi Buddhists view of absolute negativism, i.e. 'an object is neither existent nor non-existent, nor both nor-neither', can be reconciled, by accepting the path of anekanta, i.e, these statements are true in some respects only. In this way the Jainas point out that, applying this anekantaväda, to each and every problem of philosophy. a sound harmony can be established in the field of philosophy.
This attempt to reconcile different philosophical doctrines is unique contribution of Jainas to Indian philosophy. In respect of reconciliation it is said that, there is no philosophical method superior to anekantavāda.59 But not much attention has been given to this praiseworthy attempt in the field of philosophy.
It is also very important to note that, this doctrine of anekantavada which tries to reconcile different philosophical view-points, is not the sole monopoly of Jainism. It is right that, this doctrine became central philosophy of Jainism and its systematic exposition is found only in this system, but this doctrine was existent in ancient Indian literature and is traceable here and there in all the non-Jaina works such as Nāsadiyasukta of Ṛgveda, Taittiriya Brāhmaṇa, Upanisadas, Bhagavadgitā, Mahabharata and so on. In fact, even Jaina thinkers themselves maintained that every system of philosophy has accepted anekanta in one way or the other 41
38 (a) S. M., XI, pp. 69-70.
(b) Anekantavāda. pp. 180-181.
39 Ayogavyavacchedikā, 28, See S. M., ed. by Jagadish Chandra Jain, p. 276.
40 Darsan aur Anekantavada, Pt. Hamsaraj G. Sharma, Pub: Atmanand Jain Pustak Pracarak Mandal, Agra, 1928, pp. 133-149.
41 (a) Saddar'snasamuccaya-Tika by Gunaratna Sūri, S. M. Appendices, pp. 318-322. (b) Saptabhangitarangini, Pub: Manoharlal Raicandra Jain Sastramala, Bombay,
V.N.S., 2442, pp. 90-92.
(c) S. M., XXX, p. 172-174.