YJA Convention 2002 07 NJ Fifth

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA

Page 26

Anekantovodo Gabriel Figueroa
his discussion will focus on the principle of helps us to overcome certain barriers of language by
seeing how in some respect different and opposing statements can be made about something.
fundamental idea in practical ways in different areas of their lives. We will examine what Anekantavada means precisely by looking at its morphological components and examining them closely to gain a fuller and more accurate definition. We will also examine how Anekantavada is perhaps one of the least understood principles of Jainism by looking at some common misunderstandings of this principle. We will compare and contrast these with our definition derived from the morphemes. By gaining an understanding of what Anekantavada is, we will be able to explore its usefulness.
When one is trying to understand something more fully, it is not necessary to draw a conclusion. In fact, drawing conclusions can prevent us from acquiring a greater depth of understanding. The beauty of Anekantavada is that it allows us to look at things more fully rather than limiting ourselves to a particular conclusion that holds only part of the truth. Nayavada allows us to look very specifically at how something can be true when looked at from a particular point of view and how this varies based on perspective. It has many practical applications in conflict resolution and negotiation. Syadvada
notes:
Jain Education International 2010..03.
To examine the usefulness of Anekantavada, we can take something such as Jain studies and see how application of Nayavada and Syadvada can be useful to scholars who are trying to make sense of this vast and complex tradition. Nayavada will illustrate how particular statements made about Jainism are only partially true depending on differing perspectives. Syadvada will allow us to examine different ways in which to evaluate the truth about a specific statement. Both will be discussed and examined.
From this discussion, we will first come to understand what Anekantavada really is. We will see that Anekantavada is not mere relativism but rather is a way of understanding that the truth is not one-ended. It will become evident that this principle empowers Jains to grasp the truth more fully while allowing them to remain compassionate and understanding of differing points of view. We will see that Anekantavada is useful in not only an academic sense but in a practical way that is beneficial to all people from all walks of life.■
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