Anekantavada

Anekāntavāda (Sanskrit: अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India.^[1] It states that the ultimate truth and reality is complex and has multiple aspects.^[2]

According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge (Kevala Jnana), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth.^[3] All knowledge claims, according to the anekāntavāda doctrine must be qualified in many ways, including being affirmed and denied.^[4] Anekāntavāda is a fundamental doctrine of Jainism.

The origins of anekāntavāda can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain Tīrthankara.^[5] The dialectical concepts of syādvāda "conditioned viewpoints" and nayavāda "partial viewpoints" arose from anekāntavāda in the medieval era, providing Jainism with more detailed logical structure and expression. The details of the doctrine emerged in Jainism in the 1st millennium CE, from debates between scholars of Jain, Buddhist and vedic schools of philosophies.^[6]

Anekantavada has also been interpreted to mean non-absolutism, "intellectual Ahimsa",^[7] religious pluralism,^[8] as well as a rejection of fanaticism that leads to terror attacks and mass violence.^[9] Some scholars state that modern revisionism has attempted to reinterpret anekantavada with religious tolerance, openmindedness and pluralism.^[10]^[11] The word may be literally translated as “non-one-sidedness doctrine,” or “the doctrine of not-one-side.”

^ Cort 2000, p. 325-326, 342.
^ Charitrapragya 2004, pp. 80–84.
^ Jaini 1998, p. 91.
^ Cite error: The named reference kollerjurno2 was invoked but never defined (see the help page).
^ Matilal 1981, pp. 2–3.
^ Matilal 1981, pp. 1–2.
^ Cort 2000, p. 324.
^ Wiley 2009, p. 36.
^ Koller, John (2004). "Why is Anekāntavāda important?". In Tara Sethia (ed.). Ahimsā, Anekānta, and Jainism. Delhi: Motilal Banarsidass. pp. 85–88. ISBN 81-208-2036-3.
^ Cite error: The named reference Hegewald2012p282 was invoked but never defined (see the help page).
^ Cort 2000, pp. 329–334.

[FOOTNOTECort2000325-326,_342-1] Cort 2000, p. 325-326, 342.

[FOOTNOTECharitrapragya200480–84-2] Charitrapragya 2004, pp. 80–84.

[FOOTNOTEJaini199891-3] Jaini 1998, p. 91.

[kollerjurno2-4] Cite error: The named reference kollerjurno2 was invoked but never defined (see the help page).

[FOOTNOTEMatilal19812–3-5] Matilal 1981, pp. 2–3.

[FOOTNOTEMatilal19811–2-6] Matilal 1981, pp. 1–2.

[FOOTNOTECort2000324-7] Cort 2000, p. 324.

[FOOTNOTEWiley200936-8] Wiley 2009, p. 36.

[kollerjurno-9] Koller, John (2004). "Why is Anekāntavāda important?". In Tara Sethia (ed.). Ahimsā, Anekānta, and Jainism. Delhi: Motilal Banarsidass. pp. 85–88. ISBN 81-208-2036-3.

[Hegewald2012p282-10] Cite error: The named reference Hegewald2012p282 was invoked but never defined (see the help page).

[FOOTNOTECort2000329–334-11] Cort 2000, pp. 329–334.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]