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truth is a form of realism which not only assert a plurality of determinate truths but also takes each truth to be an indetermination of alternative truths.
The differences in the views regarding the nature of reality presented by different schools of thought are based on their basic outlook of and their approaches of looking at reality. Some take the synthetic point of view and present the picture of reality in a synthetic sense. They seek unity and diversity, and posit that the reality is one. It includes the consciousness and the unconsciousness as aspects of reality. Some other schools of thought look at reality from the empirical point of view. They seek to emphasize diversity as presented in the universe. Reality, for them, is not one nor a unity, but it is many and diverse. Some other schools of thought have said that reality is incomprehensible. In this way, there is intellectual chaos in the study of the metaphysical problems.
Anekāntavāda seeks to find out a solution out of this intellectual chaos. It seeks to find meaning in the diversity of opinions and tries to establish that these diverse views are neither completely false nor completely true. They present partial truths from different points of view. The Anekānta seeks to dertermine the extent of reality, present different schools of thought and gives a synoptic.picture of reality. The eminent Ācāryas, like Samantabhadra, Siddhasena, Akalanka and Haribhadra have presented the subtle logical distinctions and the metaphysical thought involving unity and diversity, the oneness and duality and other forms of philosophy on the basis of Anekānta.?' A comprehensive picture of reality is sought to be presented by the theory of Anekānta.
The theory of Anekānta has become foundational for Jaina thought. In fact, the Anekānta outlook is the basis for other schools of Indian thoughts as well. The Jaina Ācāryas have presented a synoptic outlook in understanding the problems of philosophy on the basis of Anekānta. They say that Ekānta or dogmatism or one-sided approach to the problems of reality is not inherent in reality (vastugatadharma), but it is due to working of the intellect. It is the product of intellectual discrimination. If the intellect is pure in its essence then Ekānta will disappear. The pure exercise of intellect will give rise to a synoptic viewpoint expressed in the Anekānta and the different partial view-points get merged in the Anekānta, just as the different rivers get merged in the sea. Upādhyāya Yaśovijaya says that one who has developed the Anekānta outlook does not dislike other view-points. He looks at other view-points
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TAHUI 31 113-114
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