World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 840

Again, the doctrine of sound is one of the most debated topics among the Mimāmsā and Nyāya philosophers. The Mimāmsakas maintain the theory of eternality of sound, while the Naiyayikas upholds the impermanent character of sound37 and state that, sounds have beginning and an end. These two extreme views about sounds are partial and they be reconciled, following the path of anekanta. The Naiyayika's view is right in some respects. Sound is obviously produced by human efforts. Whatever is produced is impermanent. So, sound is non-eternal in this sense. Sound is also eternal in respect of its basic substance. Sound is a mode of matter, the substratum underlying sound is a pudgala (matter) which as a substance is eternal. From this point of view, the Mīmāmsaka'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.38 Similarly, Advaita Vedāntin's negative approach in respect of the existence 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.e. in respect of its basic substance and in respect of the changes of the phenomena it is unreal. Even the Sunyavādi 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 anekānta, i.e, these statements are true in some respects only. In this way the Jainas point out that, applying this anekāntavāda, 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 anekāntavāda. 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 anekāntavāda which tries to reconcile different philosophical viewpoints, 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
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