Dr. Samani Shashi Pragya
The term ‘anekānta’ is lexically a negative term, but substantially it is not negative. Anekānta conveys the relativity of substance and mode. In simple terms, anekānta is nothing but a multi-dimensional view. The approach which takes cognizance of both the identity and difference, that exist among the utpāda, (origination), vyaya, (cessation), dhrauvya (persistence).[1] It is not possible to have existence of only substance or only mode.[2] That is to say, substance and mode cannot exist without each other. The very nature of reality being anekānta, the term 'ekanta' cannot be used to comprehend it. The word 'aneka' does not mean 'indefinite' or 'infinite' but it means more than one as per Acharya Shri Mahaprajña.[3] Reality is having three characteristics. 'Aneka' does not mean indefinite, it does not designate only infinity of modes, it does not mean only 'infinite modes' are successive attributes. Infinite modes are not possible in a single substance simultaneously as they do not originate simultaneously.[4] Now the background under which the necessity of anekānta emerged will be discussed.
Footnotes
Jaina Pāribhāṣika Śabdakośa: Dictionary of Technical Terms of Jainism (English Version) Ed. Yuvacharya Mahashramana. Ladnun: J.V.B. and J.V.B.U., 2009. P. 25, Sanmati Tarka Prakarana of Siddhasena, 1.13.14.
Sanmati Tarka Prakarana of Siddhasena, op.cit., 1.12.
Ācārya Mahaprajña. Anekānta: Reflections and Clarifications, op.cit., p. 10.
Tattvārtha Sūtra of Umāsvāti, op.cit., verse 5.38.
