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The Doctrine of Anekanta and Its Significance

By B. K. Khadabadi

Vol. 26 · No. 2October - 1991pp. 120–124English

Summary

B. K. Khadabadi’s essay explores anekantavada, the Jain doctrine of non-absolutism. Together with ahimsa and aparigraha, anekantavada forms a foundational triad. It holds that reality is complex, with objects possessing infinite characteristics; hence, no single viewpoint suffices. Scholars explain that from one perspective an object may be eternal and from another non-eternal, illustrating how seemingly contradictory statements can both be valid. Anekantavada encourages considering multiple viewpoints, epitomised in the parable of blind men describing an elephant: each person grasps only part of the truth, so a synthesis is necessary. From this doctrine arises syadvada, the system of sevenfold predication (affirmation, negation and indescribability), recognising that statements are true only under particular conditions. Khadabadi emphasises that anekantavada fosters tolerance and harmony; it urges respect for other opinions and seeks to prevent violence in thought. He notes how non-absolutist attitudes helped avert global conflicts and influenced leaders like Mahatma Gandhi, who engaged in dialogue to understand opposing views. The essay concludes that anekantavada is both a philosophical principle and a practical guide for peaceful coexistence.

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Conclusion

The exposition underscores anekantavada’s philosophical depth and social relevance. By asserting that reality has infinite aspects, it rejects dogmatism and promotes a many-sided approach to knowledge. Syadvada operationalizes this through qualified assertions, showing that statements are conditionally true. The doctrine fosters tolerance and non‑violence, urging respect for diverse viewpoints and avoiding intellectual violence. Examples from world politics and Gandhi’s negotiations illustrate how non‑absolutist attitudes can defuse conflict and build harmony. Thus, anekantavada is presented as both a philosophical and practical guide for peaceful coexistence.

Key passages

Chosen by AI from the article's text. Each one is checked word for word against the text before it is shown.

  • “Ahimsé—non-violence or non-hurting, aparigraha— putting limitation to one’s worldly possessions and anekdnta—non-absolutism are the funda- mental tenets or doctrines in Jainism ; and they prominently stand as unique contribution to human thought and life.”
  • “Any object, by virtue of its possessing several characteristics, is aneka-dharmdtmaka — dharma meaning characteristic, and hence, anekantat- maka.”
  • “Anekdnta-drsti—non-absolutistic attitude establishes a kind of propriety and harmony among different persons or bodies looking at an object, a problem, or a phenomenon from different points of view.”

Works cited in this article

  1. Jaina Logic, Ahimsa Mandir, New Delhi, 1981, p. 8.
  2. Bharatiya Dharma evam Ahimsa, Ahimsa Mandir, New Delhi, 1983, pp. 143-151
  3. Jain Darsan aur Nyaya: Udbhav evam Vikas tatha Jain Darsan aur Jain Nyaya : Ek Parisilan, Ahimsa Mandir, New Delhi, Vira Samvat 2513, pp. 61-62.
  4. Outlines of Jaina Philosophy, Jain Mission Society, Bangalore, 1954, p. 118.
  5. Studies in Jainism, Prof. Hermann Jacobi, Ahmedabad, 1945, p. 51.

Discussed in this article

People

  • Gandhiji 18
  • Pt. K. C. Shastri
  • Dr. T. G Kalghatgi
  • Dr. Darbarilal Kothia
  • Dr. M. L. Mehta
  • Prof. Jacobi 3
  • Dr. B. A. Saletore
  • Prof. S. R. Sharma
  • President Reagan
  • President Gorbachev
  • Dr. Dayanand Bhargava
  • Acarya Siddhasena Divakara
  • B. K. KHADABADI 4

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