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Vol. XXII, No. 4
177
Anekānta states that the nature of reality should be considered and studied purely from the rational point of view while ekānta attitude is compelling and it drives us to accept its point of view and discourages us to accept the other's point of view. 13
A milk.maid churns the butter milk, and while churning the buttermilk, she pulls the string on one side and loosens the string on the other. The consequence is the butter extracted from the buttermilk. Similarly, if we look at the different points of view of knowing reality in their proper perspective, considering the primary points of view as important and the secondary poiats of view with their due consideration, truth can be understood in the true perspective and in a comprehensive way. The intellectual confusion is created by ekānta while the welter of confusion is cleared by Anekanta. The synoptic outlook of Syâdvāda gives a comprehensive and true picture of reality. The Philosopbie Impact of Anekānta
Some of the systems of Indian thought have expressed their opposition to Anekānta, Yet their theories do not disregard the Anekanta theory, as it is rational and objective in its outlook.
In the Tšāvāsya Upanişad Atman 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 13 of the Syādvāda point of view.
Sankarācāryā and Rāmānujācārya have argued against the validity of Syadváda 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 Syâdvāda outlook only. The description of the Brahman as 'para and apara' and the analysis of the degrees of reality as expressed in the paramarthika, vyávahărika and pratibhāsika satya, does express the spirit of Anekāota and Syādvāda. Sankara mentions that there is nothing in the world which is purely without faults and without attributes- Iştam kimapi loke asmin na nirdoşam na nirgūņam'. This would mean that every. thing has its good qualities and also its faults. Nothing is purely perfect and purely attributeless. This is the expression of the Anekānta.
The Buddhist conception of the Vibhajyavāda and Madhyama Märga express the Anekānta spirit. The Sankhya conception of praksti as having the three attributes of sattva, rajas and tamas in the state of equilibrium in the original state of praksti and as expresscd in varied degrees in the process of evolution expressess the spirit of Anekanta.
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