Theory of Anekantavada

The Universe is a composite of groups consisting of adverse pairs like knowledge and ignorance, pleasure and sorrow, life and death and so on. Life depends on such adverse groups. All the groups have their own interests, which create clashes and conflicts in thinking among themselves. Religion is supposed to pacify these clashes through coexistence on socialistic pattern of society. The coexistence cannot be remained without relativity.

Jaina philosophy is based on the nature of reality, which is considered through non-absolutism (Anekantavada). According to this view, reality possesses infinite characteristics, which cannot be perceived or known at once by any ordinary man. Different people think about different aspects of the same reality and therefore their partial findings are contradictory to one another. Hence they indulge in debates claiming that each of them was completely true. The Jaina philosophers thought over this conflict and tried to reveal the whole truth. They established the theory of a Non-absolutist standpoint Anekantavada with its two wings, Nayavada and Syadvada. Proper understanding of the coexistence of mutually opposing groups through these principles rescues one from conflicts. Mutual co-operation is the Law of Nature

Things are visible and invisible as well. We stand by visible objects and accept them as they surely are but do not recognise their invisible characteristics. Until and unless one does not recognise both these characters of an object, he cannot reach to the truth and justice. None is absolutely similar or dissimilar, friend or enemy, good or bad. As a matter of fact, every entity hides in itself the innumerable possibilities. Coal can be converted into the state of a diamond or coal is the first stage of diamond. This is the conception of Anekantavada. It should be remembered here that total impossibility of becoming is very rare. Rational cannot be irrational and irrational cannot be rational. On the contrary, it can be converted into some thing else. One becomes desperate, as he does not understand the theory of relativity. He forgets that the modes are not imperishable. They are to be changed. Sorrow can be converted into pleasure. Absoluteness has no meaning in any field. Substance cannot be fully explained without the assistance of Anekantavada. Life itself cannot be properly understood without this philosophical notion. Plurism, monotheism existence and non- existence, eternality and non-eternality and so on go together. These characters of an entity can be comprehended with the help of real standpoint (Niscayanaya) and Practical standpoint (Vyavaharanaya).

The Jaina believes, unlike the Buddhists, that a substance is dynamic (Padnami) in character. It means a thing is eternal from real standpoint and momentary from practical standpoint. Causal efficiency, according to them, is possible neither in a thing which is of the static nature (Kutasthanitya) nor in a thing, which is incongruous with the doctrine of momentariness (Ksanikavada), but it is possible only in a thing, which is permanent-in-change. (Parinamanastila).

The controversial point in the philosophical system is mainly related with the nature of reality. Some systems of thought accept only the Universal (Samanya) character of reality. Advaitavadins and the Sankhyas are the typical representatives of this view. Some other schools led by the Buddhists recognise only particular (Visesa) character of reality. The third school of thought belongs to Nyaya-Vaisesikas, who treat Universal and Particular as absolutely distinctive entities.

According to Jainism, an entity has infinite characteristics, which are divided into two categories, viz. Universal and Particular. Just as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. Thus each and every reality is universalised-Cum-particularized along with substance with modes (Dravyaparyayatmaka). Here Dravya represents the Universal character and Paryaya represents the particular character of a thing. For example, a jar is made of gold, which can be changed into several modes, while preserving gold as a permanent substance. They are mutually inter-dependent, identical and separate from each other.

The nature of reality, according to this theory, is permanent-in- change. It possesses three common characteristics, such as Utpada (origination), Vyaya (destruction) and Dhrauvya (permanence through birth and decay). It also possesses the attributes (Gunas) called Anvayi, which coexist with substance (Dravya) and modifications (Paryaya) called Vyatireki, which succeed each other. Productivity and destructivity constitute the synarnic aspect of an entity and permanence is its enduring factor.

Nayavada (the theory of partial truth) is an integral part of the conception of Anekantavada, which is essential to conceive the sole nature of reality. It provides the scope for acceptance of different viewpoints on the basis that each reveals a partial truth about an object. It is, as a matter of fact, a way of approach and observation which is an imperative necessity to understand of one's different interests and inclinations in different lights on the basis that there could be a valid truth in each of them, and therefore requires their proper value and impartial estimation. Naya investigates analytically a particular standpoint of the problem in all respects in the context of the entire reality. But if anything is treated as the complete truth, it is not Naya, but Durnaya or Nayabhasa or Kunaya. For instance, "it is" is Naya, and "it is and is only" is Durnaya, while "it is relatively (Syat)" is an example of Syadvada.

Syadvada investigates them into a constant and comprehensive synthesis. The prefix "Syat" in the Syadvada represents the existence of these characteristics, which, though not perceived at the moment, are present in reality. The word "Syat" is an in- declinable and stands for multiplicity or multiple character (Anekanta). It reveals certainly regarding any problem and not merely the possibility or probability. It is unique contribution of Jainism to Indian philosophy. There is a word Kathancit in Sanskrit literature, which is used as a substitute for "Syat" by Jains as well as non-Jaina philosophers. In English it may be translated with the word "relatively".

Syadvada is connected with relative expression   about the nature of reality. It makes an effort to respect other doctrines by warning us against allowing the use of "eva" or "only" to proceed beyond its prescribed limits and penetrates the truth patiently and non-violently. It is a humble attitude of tolerance and justice and to pay respect for other's views. This view can be understood by Saptabhangi or the theory of seven-fold prediction, which is a method of cognition to comprehend the correct nature of reality through a sevenfold relative dialectic method. It is treated as complementary to the Syadvada doctrine. Akalanka thinks of it as a way, which considers reality in a positive (Vidhimukhena) and a negative (Nisedhamukhena) manner without incompatibility in a certain context.