Ekantar ka arth Jain dharm me ek tarafdari ya ek-sidha drishti hota hai. Matlab, jab koi vyakti ya soch sirf apni hi soch ko sahi maanta hai aur doosre pe khali khali nazar karta hai, ya kisi vastu ki sachchai ko sirf ek roop me samjhta hai.

Jain dharm me is ek-sidha-drishti ke viparita siddhant hai anekantavada (anekanta-vada) — yaani many-sided reality. Iska matlab hai ki vastavikta bahu-pehlu hai, ek hi nazariya uski poori sachchai ko batata nahi sakta. Isi se syadvad (conditioned predication) aur nayavada (partial viewpoint) jaise vichar-utpann hote hain, jo batate hain ki sach ya to kai roop me hota hai ya kai nazarion se samjha jana chahiye.

Tufai ke roop me aaj ki duniya me log ekantavada ko “ek-sidha soch” ke roop me samajhte hain, par Jain dharm me iske viprit, anekantavada ko pradhan maana jaata hai. Digambar aur Shwetambar dono paramparaon me anekantavada ki mahatva svikar kiya gaya hai, halaki dono parivar me iske vyakhyayon me kuch paribhashaayein thodi-alag ho sakti hain.

Kuch pramukh vichar:

• Ekantar (one-sided view) ko galat maana jaata hai kyunki yeh sachchai ko puri tarah se samajhne se roak deta hai.
• Anekantavada ke andar keval “ek roop” nahi, balki sabhi roop milakar sach ki samajh hoti hai.
• Iska sambandh syadvada (satya kai paristithiyon ke mutabik satya hota hai) aur nayavada (alag-alag naay se vachit arth) se hota hai.

Note: Yadi aap chahen to main is vishay ka ek saccha-alag vyakhya Digambar aur Shwetambar parampara ke sandarbh me aur adhik spashth roop se de sakta hoon.