Jain Philosophy: Anekantavada

Jain Philosophy 

Jainism includes three related doctrines which deal with the complex and manifold nature of knowledge:

1.       Anekantavada (the theory of many standpoints)

2.       Syadvada (the theory of conditional predication)

3.       Nayavada (the theory of partial standpoints)

1.Anekantavada is the Jain doctrine about metaphysical truths that engaged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth of an object. Only anekantavada or many sidedness can explain the multidimensional existence of an object.  The absolute truth of an element cannot be described in a single statement. On the contrary, due to its multidimensional existence, only Anekantavada or many sidedness can explain the truth. The non-absolutism as defined in Jain philosophy is not the result of negation of absolute and extremes but their unification and integration as a system. The origin of Anekantavada can be traced back to the teachings of Mahavira (599-527 BC). The Jains claim not to be Ekantavadin, meaning those who look at things from one point of view, but Anekantavadin, those who look at things from various point of view. The dialectical concepts of Syadvada or Saptabhangi Naya “conditional viewpoints” and Nayavada “partial viewpoints” arose from Anekantavada in the medieval era with more detailed logical structure and expression. The details of the doctrine emerged in the 1st millenium CE, from debates between the scholars of Jain, Buddhist and Vedic school of philosophies.  

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