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CRITICAL ESTIMATE OF ANEKĀNTAVĀDA
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It is clear that Jainism fulfils its claim to valid knowledge by developing a unique form of realism which is, of course, the most consistent form of epistemological realism. The relativistic epistemology of Jainism is in accordance with the realistic principle as against absolutistic theory of knowledge put forward by orthodox systems in India like Nyāya. It is against all sorts of Idealism and agnosticism. It is consistent realistic attitude which underlines Jaina relativism. There is no doubt that this kind of realistic epistemology can truly depict the nature of reality. Its contribution to Indian thought in particular and world-thought in general is undeniable.
Annotations :
1. Kundakunda : Pravacanasāra, I. 49. 2. Bhattacharya, H. : Anekāntavāda, p. 162. 3. Kundakunda : Pancāstikāyasāra, ed. with English tr. and intro.
by A. Chakravarti. The Sacred Books of the Jaina Series, 1926.
p. 12. 4. Radhakrishnan, S. : Indian philosophy, Vol. I, p. 364. 5. Mookerjee, Satkari : The Jaina Philosophy of Non-absolutism, p.
78.
6. Dhruva, A. B. : Syādvādamañjarī, p. 26. 7. Marathe, M. : An Analysis of 'Syāt' in Syādvāda', an article in
Indian philosophical Quarterly, p. 418. Vol. V, No. III, April,
1978. 8. Nagraji, Muni : Jaina Philosophy And Modern Science, pp. 36 37. 9. "The Undercurrents of Jainism” an article in Indian
Philosophical Review, Vol. 1, No.1, 1947, ed. by A. C. Widgery and R. D. Ranade, Bombay. p.33.
