I.
Jainism is realistic and pluralistic.
Its philosophy is based on logic and experience. Moksa is the ultimate aim
of life. It is realised by the three-fold path of right intution, right
knowledge and right conduct. Right knowledge is possible by the right
approach to the problem of life. Anekanta, the Jainas believe, gives us
the right approach to looking at the fundamental non- violent attitude of
the Jainas. It is the expression of intellectual non- violence.
In surveying the field of
Indian philosophy, Dr.padmarajiah mentions five types of philosophy
considered from the point of view of the nature of reality. They are:
1. 1. Philosophy
of Being � samkara represents this school of thought
Or identity.
2. Philosophy of
Becoming (change or difference) Buddhism
Buddhism
presents this view.
3. Philosophy
subordinating difference to identity-
i) The samkhya ii)
Bhedabhedacada and
iii) Visistadavaita hold
this attitude.
1. Philosophy
subordinating identity to difference-
i) The vaisesika, ii)
Dvaita of Madhvacrya gives this view.
2. Philosophy
co-ordinating both identity and difference �
The Jaina view of reality
presents this attitude.
Jainism meets the
extremes and presents a view of reality which comprehends the various
sides of reality to give a synthetic picture of the whole. It recognises
the principle of distinction and develops the comprehensive scheme of
anekanta Realism. Anekanta is the �most consistent form of realism�, as it
allows the principal of distinction to run its full course until it
reaches its logical terminus on the theory of manifold reality
andkonwledge.
Anekanta consists in
a many- sided approach to the study of problem. It emphasizes a catholic
outlook towards all that we see and experience. Intellectual tolerance is
the foundation of the doctrine. It arose as an antidote to the one-sided
and absolute approach to the study of reality of the philosophers at the
time. It arose out of the confusion of the problem of the nature of
reality. The Upanisadic philosophers sought to find the facts of
experiences. This search gave rise to many philosophical theories.
Buddhism tried to presents a fresh and a different approach in the
Madhyana pratipada Drsti. The Anekanta view presents a coherent picture of
the philosophies, pointing out the important truths in each of them. It
looks at the problem from various points of view. The cardinal principal
of the Jaina philosophy is its Anekanta, which emphasize that �there is
not only diversity but that real is equally diversified.
II.
Although
Anekanta was a special feature of the Jaina point of view, it is possible
to say that some other schools of thought were aware of this view. In
Buddhist philosophy the phrase majjhima magga bears the same significance
as Anekanta. Pandit sukhalaji sanghavi, in his introduction to the sanmati
Tarka, says that the doctrine of Anekanta and the madhyma marag have great
resemablence in the fundamental idea underlying them. Anatmavada of
sanjaya, vibhajjavada, madhyma pratipada which induced the Buddha to treat
all prevalent opinions with respect may be mentioned as expression of
Anekanta attitude. Similarly Bhedabheda- vada of Bhartrprapance is
referred to as Anekanta. Gautama, the Buddha, faced the confusion of
thought presented in his time about the about the ultimate nature of
reality. He was silent about these problems. In Digha Nikaya, Gautma says
�It is not that I was, it is not that I will be, I will not be; it is not
that I am, I am not� The Buddha described his attitude to Manavaka as
Vibhajjavada. This is similar to Anekanta, although it is not so clearly
defined and developed. No specific words suggesting the doctrine of
Anekanta are found in the philosophic literature of ancient India. It is
suggested that the doctrine of evolution as propounded by the Samkhya
School imply the Anekanta attitude. However, the Jainas perfected the
doctrine and systematized it. The Buddhist philosopher sanataraksita makes
mention of the Anekanta of the vipremimamsakas, Nigghantas and kaplia
samkhayas. Among the Jaina exponents, Mahavira practised the attitude and
is supposed to have expresses it in the syadvada.
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