you speak of anekantvada as "truth has many sides" does that mean even anekantvada has many sides?
Yes, Anekāntavāda itself is subject to its own principle of many-sidedness. The doctrine explicitly acknowledges that it can also assume the form of Ekānta (one-sidedness) when applied to itself, as long as that single point of view remains consistent with the true nature of things [1][4]. This self-referential application prevents Anekāntavāda from becoming a rigid, dogmatic absolutism — it guards against holding one-sided views even when they are presented under the cloak of Anekānta [4].
In practice, this means Anekāntavāda is not an absolute claim that "everything is relative" in a fixed way. Rather, it is a means of right knowledge that harmonizes all possible sides of a thing, including its own position [1]. For example, while Anekāntavāda emphasizes many-sidedness, it can also be expressed from a single standpoint (Naya) when appropriate, such as stating that "killing is sometimes violence and sometimes non-violence" rather than making an absolute statement either way [4]. This self-applicability is what keeps the doctrine flexible, non-dogmatic, and true to its own teaching that truth is relative to perspective and never absolute [2][3].
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Based on the provided context, the term "abhivyakta" itself is not directly defined. However, the related term "abhimukh" is listed as meaning "manifest" in the Bhagavati Sutra glossary [2]. In general Sanskrit and Jain philosophical usage, "abhivyakta" (अभिव्यक्त) means "manifested," "expressed," "evident," or "clearly visible." It refers to something that has become apparent or revealed, as opposed to being latent or hidden (anabhivyakta). For example, in discussions of knowledge, it can describe a cognition that has become clear or explicit.
Based on the provided context, the demigods (devas) do not speak in Ardhamagadhi themselves. Instead, the context explains that the divine voice of the Tirthankara (Bhagavan) is delivered in the Ardhamagadhi language, and this speech has the unique capacity to spontaneously transform into the language of each listener [1][2]. This includes not only Aryas (noble class) and Anaryas (ignoble class) but also various beings such as gods, fiendish beings, serpents, and animals [1][2]. The divine voice is described as being without lip movement (anakṣarī) and is heard and enjoyed by all present in their respective tongues [3]. So while the demigods hear the sermon in their own language, the sermon itself originates in Ardhamagadhi from the Tirthankara, not from the demigods. The context does not indicate that demigods use Ardhamagadhi as their own spoken language.
Based on the provided sources, the gods do not speak Ardhamagadhi themselves; rather, the divine voice of the Tirthankaras (Jain ford-makers) is heard by all in their own respective languages, with Ardhamagadhi being the original language of the sermon. [1][2] The Lord's divine voice, known as *divya dhvani*, is a special quality that has the unique capacity to transform into the language of each listener. [1][2] For instance, when Bhagavan Mahavira gave his sermon in Ardhamagadhi, it was spontaneously converted into the languages of all the Aryas (noble) and Anaryas (ignoble) present, so everyone could understand it. [1] This divine voice is described as *anakṣarī* (without letters), as it is produced without the movement of the glottis or lips. [2] The Tirthankaras preach only the meaning (*artha*), and their principal disciples, the Ganadharas, then codify these teachings into the sutras or canonical texts. [3] The Ardhamagadhi canonical literature is considered the most ancient and closest to the original language in which Lord Mahavira preached. [3]
Based on the provided context, the gods do not have a single, specific language. Instead, the texts describe the various sounds and speech patterns they use. For example, some gods make sounds like "thuk-thuk" or "dhak-dhak," some make chattering sounds, and others produce sounds of their own names [3]. The stellar gods are described as speaking in loud voices and making whistling and murmuring sounds [2]. The context also clarifies that the divine language is not Sanskrit. When Bhagawan Mahavir delivered his first sermon after attaining omniscience, he spoke in Ardha Mägadhi (Präkrit), the common people's language, rather than the rich Sanskrit language [4]. This indicates that the language of the gods and divine beings is not a separate, exclusive tongue but is understood and used in the mortal realm as well.
According to the Sthaananga Sutra, there are **four Bharat kshetras** in Dhatakikhand Dveep. [1] This is stated in the context of Jambu Dveep, where outside of it (in Dhatakikhand and Pushkaravar Dveep) there are four Bharat areas and four Airavat areas. [1] The text clarifies that while Jambu Dveep has two of each, the numbers are doubled for Dhatakikhand and Pushkaravar, making it four Bharat kshetras in Dhatakikhand specifically. [1] Additionally, Dhatakikhand contains two Mandar mountains and two Mandar Chulikas. [1]
There are **five Meru mountains** in total in the Jain cosmological geography of the "two-and-a-half continents" (Sadhé Dvipa) that constitute the human realm [Source 2][Source 5]. They are distributed as follows: - **One** in Jambudveep (the central continent), located at its exact center — this is the great "Mahameru," 100,000 yojans high [Source 1][Source 3]. - **Two** in Dhatakikhand — one in the eastern half and one in the western half [Source 2][Source 5]. - **Two** in Pushkarvardh (the half-continent) — one in the eastern half and one in the western half [Source 2][Source 5]. The four smaller Merus (in Dhatakikhand and Pushkarvardh) are 85,000 yojans high — 15,000 yojans less than the great Meru of Jambudveep [Source 2]. Each of the five Meru mountains has four forests (Bhadrashal, Nandan, Saumanas, and Panduk) with four chaityalayas (shrines) each, making a total of 80 shrines across all five mountains [Source 5].