Application of Anekantavada

Author(s): Ramesh S Betai
Publisher: Z_Yatindrasuri_Diksha_Shatabdi_Smarak_Granth_012036.pdf
Catalog link: https://jainqq.org/explore/250018/1

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Application of Anekantavada
Dr. Ramesh S. Betai
But the most important achievement of In- man tries to get free from the bondage of Karma by dian thought was in philosophy. It was regarded as making a constant and persistent effort to break the goal of all the highest practical and theoretical the shackles of sins and constantly get enriched in activities, and it indicated the point of unity amidst merit - papa and punya. all the apparent diversities which the complex
(3) This will become possible by a life of vows, growth of culture over a vast area inhabited by dif- fasts. observance of a religious and moral conduct
produced. It is essentially one of the and love and respect towards all. spiritual aspirations and obedience to the law of
(4) A selfless, unselfish life of compassion in the spirit, which were regarded as superior to eve
which man constantly lifts his Jiva high, higher and rything else, and it has out lived all the political
highest for spiritual sublimation and also wishes changes through which India passed." S.N.
and prays for spiritual sublimation and also wishes Dasgupta.'
and prays for the blessed state of all. Introductory
(5) There is more of giving up, silent suffer
ing, restraint, enunciation and even self torture of in the realm of India philosophy, Shramana
the body so that the Jiva rises higher and higher. dharma Vis-a-vis Brahmanadharma is known. In the former the outstanding contribution of the jain
(6) Purity of the Jiva, a hard and steadfast life, faith is -
a simple life more of giving rather than receiving
and unstinted faith in breaking down the knots of (a) Anekatattvada or Anekajivavada-plural
bondage and to become Nirgrantha to deserve to ism of the souls or pluralism of Reality
aspire after the higher and the highest. (b) Uplift of the Jivas through self control, aus
In the sphere of knowledge that can guide terity, cessation of karma to rise to the blessed sta
the lives of the recluses and the men of the world tus of 'Siddha'.
(the shramanas and the shravakas) aspiring for a (c) Constant gradual enrichment of Jnana
higher life, we have the following doctrines. (Knowledge) of reality that follows, and,
(i) Anekavada (d) The consequent rise to the ultimate salva
. (ii) Syadvada tion (Moksha), the uniquely blessed state that all Jivas can aspire after, for which all the Jivas have
(iii) Saptabhenginaya equal right."
The theory of knowledge that evolves as a . In the reals of the conduct and character in
result of the relation of these three, applies both to worldly life, the dominant ideals and doctrines are -
Sadhus and Shravakas in their constant effort to
rise higher, so that one has a better life as a man of (1) The cultivation of a spirit of non-hurt to and
the world and the gradual scaling to the higher and compassion towards even the most insignificant
highest. Adherence to this is naturally more stiff and looking Jivas and universal love towards all. Non
steadfast for Sadhus. violence to life, or non-hurt to living beings in their basic doctrine.
Before we come to a discussion and analy
sis of the problem of Anekantavada and its appli(2) A Gradual Uplift of the Jiva through a se
cation in the different spheres of life, it is necesries of births and deaths, during the course of which
sary that we analyse in brief the different technical inionswonomwondomarosimindrom rennonia 1 promontoriononosticirocromancierownica

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- YATEENDRASURI SMARAK GRANTH terms of Jainism so that our due analysis of the and infinite power ananta Virya." problem becomes clear and to the point. The terms Now these souls are infinite in numbers: they to be analysed are -
are substances and are eternal. They occupy count Anekatattvavada
less spacepoints in our mudane world, known as Karmabandha
Lokakasa. They are entrapped in the bodies whose Status of Parama tma - Siddha
size in expansion and contraction they take to.
There are classes of Jivas beginning from plants Salva:ion
and point higher and higher to come to the state of Tirthankara
human beings when they have mind and intellect. to be followed by our analysis of As Dasgupta saysAnekantavada, Syadvada and saptabhanginaya. "The whole space of the world is closely
packed with them lika a box filled with powder. The Anekatattvavada (Pluralism of Jivas or Atmas )
nigodas furnish the supply of souls in place of those The Jains believe that all living beings in this that have reached Moksa. But and infinitesimally universe constantly struggle through and undergo small fraction of one single nigoda has sufficed to the cycle of births and deaths in this mundane world replace the vacancy caused in the world by the and existence. The constant effort of the Jiva is to Nirvana of all the souls that have been liberate from get free from the shackles of the bondage of Karma beginningless past down to the present."" because of which it suffers from Papa (sins) and
But it as it may, the Jainas believe in plurality earns Punya (merit) in its countless births. It has to
of the souls, The Jiva trapped in the body or living reach a stage when its Papa is totally annihilated,
in the body, is overcome by Karma that that is terit is no more expected to aspire after earning even
ror striking bondage and its constant struggle is to merit; it is expected to scale still higher heights. rise higher, by annihilation of Karma and the conAll the Jivas struggle through the cycle of the se- sequent Papa - sin and by gaining merit-Punya by ries of inumerable lives for total freedom from all
meritorious deeds and ecquirement of knowledge. bondage, not only of Papa but also of Punya. All
Enrichment of knowledge and annihilation of the the Jivas can get qualified to scale the higher and
bondage of Karma going on constantly in the highest uplift; no Jiva though temporarily lowly is course of the infinite series of births that is has to lost or condemned in the Jaina.faith. Siddhi or lib
take to. Then the higher state of Atma is achieved. eration or salvation is the ideal or the ultimate aim
The process is on and the march towards liberain view.
tion is on. Then the Atma becomes Parama Atma9; The three gems of right knowledge (samyak every atma can rise higher higher as laid down Jvnana), right vision (Samyak darshana) and right above. Parama- tma is not the paramatma, God the conduct and character (Samyak Charitra) come to Supreme, the unique force at the root of the entire its help and reecue. As Dasgupta states
universe. Then follows the stage of Tirthankara and *The Principle of life is entirely distinct from ultimately comes the stage of siddha - the stage of the body, and it is most erroneous to think that life attainment or purfection by the Jiva. We may call it is either the product or the property of the body. It is salvation or liberation. But even with this, the Jainas an account of this life - principle that the body ap- have retained the theory of pluralism. Even though pears to be living. This principle is the soul." there might be found distant affinity or influence of and,
Advaits of the Upanishads here; the fact remains
that they retain pluralism as against absolutism. "The soul in its pure state is possessed of
This speaks for the very wide, shall we say, almost infinite perception - ananta dar sana, infinite knowl
a universal outlook, in that the terrors - striking sufedge. ananta Jnnana, infinite bliss - anants-sukha

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-YATEENDRA SURI SMARAK GRANTH fering and torture of the Jiva aspiring after libera- untiring effort at raising it by right knowledge, right tion in the intinite cycle of so-called births and vision and right conduct and character. deaths is there, but all the Jivas, if they so will, if
The consequent rise to the ultimate state of they develop genuine free-will can aspire for sal
salvation comes next, It is the highest blessed vation. This theory has remained at the very root stage that even Tirthankaras would aspire after. The of the Anekantavada that they have evolved, de- Jainas call this state Siddhadasha that is to be all veloped and entiched in their theory of knowledge. and end all of the effort and aspiration of the Jiva.
Radhakrishan is an Advaiti. We do not go into the details of the philosophy beKevaladvaitavadi and a follower of shankara. He cause this would be enough for our purpose, to go is thus an absolutist and he criticises the pluralism to the principle of Anekantavada and further, its of the souls of the Jainas in these words;
application in life, in its varied spheres. "It is not possible for us to support the doc
Anekantavada - Meaning trine of the plurality of souls when we have no means of finding out whether in the ultimate condi
The word is explained by Dasgupta as rela. tion there is any basis for distinction. Salvation is tive pluralism" and by Radhakrishnan as" the docinconsistent with a separate personality that is trine of the manyness of reality" and the doctrine throughout hampered by what is external and con- of non-absolutism" by Sukhalalji. tingent and is bound up with the bodily organism and nature itself. The particularity of self opens the
Pandit Sukhlal is right when he states that - way to error and sin and salvation means the abo
"Not only Jainas, even discriminative nonlition of this particularity."
Jains know, the Jain philosophy and the Jain sect Here, it is not our purpose to go in to the
as nonabsolutist philosophy or as non-absolutist intricacies of the problem; we are to go to the doc
faith. For Jainas this belief in non-absolutism has trine of Anekantavada We have referred above to
a place of pride in their faith and they have claimed the way of life, the Acharadharma both for sadhus that the doctrine is great, liberal and excellent."12 and men of the world. It is the means whereby the It is a method of thought and analysis. It is a Jivas progress to higher and higher rise, uplift, a mental eye that is open from all directions and all more blessed birth or state.
sides. We will understand it, first of all by means of Now, as the Jaina dharma is the a simple example from life. sharamana dharma as opposed to the ritualist Take the example of a woman. say around Brahmana dharma. Along with the Buddhists, once 30. How do diferent persons view her? She is only that the nighest aspiration for the Jiva. is constant a beautiful woman to a passerby, a woman to a and untiring, sublimation and uprise, the path to- Sadhu. But she is wife to her husband, mother to wards liberation is through the constant effort at its her children, sister to her brother and sisters. cwn uplift through self-control, austerity, self-suf- daugher to her parents, a friend to her companions. iering and even self-torture so that gradually an employee to her boss in the office where she Karma-both good and bad-continues to get anni- serves, a good neighebour etc. We ask ourselves. hilated: so that the rising Jiva slowly and steadily If she has so many personalities what is she in regets free from the shackles of the bondage of ality ? we cannot deny any of the persepectives of Karma
the woman in question. Every view of hers in cor
rect from one angle of vision. As Sukhlalji states. Karmabandha
“This partiality is based on truth and that only This leads to constant and gradual The theory of this non-absolutism is not just an imenrichments of knowledge of Reality followed by agination; it is a doctrine proved by truth, it is pni.

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YATEENDRASURI SMARAK GRANTH losophy and subject of discriminativeness. The life- This doctrine too can be applicable as consistently force of non-absolutism lies in this that it asks us to following the Jaina philosophy. Radhakrishnan exthink with an open mind and it inspires us to think plains this consistancy", and addas; over and adopt other views also. Thus power and "Since reality is multiform and ever changlife of nonabsolutism is open-mindedness, clarity
ing, nothing can be considered to be existing eveand impartiality of thought."13
rywhere and at all times and in all ways and places, There could be no better explanation or clear and it is impossible to pledge ourselves to an incut analysis of the doctrine than this. Actually, with flexible creed, 18 The seven steps of the Bhanga are
apparently different, we come to touch 1. May be it is (Syat Asti) upon reality, one or other aspect of reality. With
2. May be it is not (Syat Nasti) every different vision we come nearer to truth about reality.14
3. May be it is and it is not. (Asti - nasti) We can take other subtler examples. In the
4. May be it is indescribable (Syat Avaktavya) Chhandogya Upanishad, we have the story of Indra
5. May be it is and is indescribable (Syat asti and Virochana who came as pupils at the feet of Avaktavya) Brahma; they wanted to be instructed about the re- 6. May be it is not and is indescribable (Syat nasti ality that Brahman was. Virochana, the representa- Avaktavya) tive of the demons, returned satisfied that he had 7. May be it is, it is not and is indescribable (Syat grasped the truth when he came to understand that Asti-nasti-Avaktavya) body was reality and therefore body shall be worshipped, decorated, pampered.15
This doctrine guides the student to view a But Indra, the representative of gods was
thing, an object, a principle or Jiva in several op
tions i.e., as many ways as possible. This given part of the truth and he returned several times
syadvada is known as saptabhangi naya because with further testing and as taking questions, ulti
of the seven probabilities which try to cover up all mately to grasp the truth that -
the probabilities (Syat) or the options Sukhialji "The purusan that you visualize in the eyes,
states that that is Brahman,"16 The questions that arose in the mind of Indra every time show that every time he "The number seven is laid down because had known and grasped only the partial truth. The more than seven options bhangas are not possiangle of vision differed was widened every time ble. Split the first three in a variety and sapts bhangi and brought him nearer to truth or reality. This re- results. If. we can find more than seven bhangas, peated thinking by Indra is the outcome of so many Jain philosophy cannot insist on saptabhangi." questions one after the other that spring from the
However, he is of the opinion that the first three different angles of vision over the same reality. This
are the most important and the rest are rather miis simply a means to reach the fuller conception,
nor off-shoots of the three. Dr. Apte is of the opinan all sided full vision of reality, call it this wordly or
ion that the first two are the most important 20 Howother worldly.
ever, if we insist on giving importance to all the Saptabhangi Naya
seven, there should be no harm. Knowledge of a
thing can be grasped by as many options as posWhile Dr. Radhakrishnan comes to a dis
sible and scholars and sages have contended that cussion on Saptabhangi Naya, he rightly opines that
both in our life and in the realm of drarma and it is a logical correllary of the anekantavada. The
darshana(philosophy), there be some things or Jainas adopt the view of pluralistic realism and there
problems or experiences that defy all due expres. too, in the realm of logical analysis and knowledge.
sion in words.

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-YATEENDRASURI SMARAK GRANTH
One statemant in the Taittiriya Upnished has these words 'about the through grasp of absolute Reality that is Brahman.
That from which speech comes back together with the mind without attaining him."
According to this statement the Ultimate Reality is not within the purview of speech.
Buddhism states that is mans life there are several things that are indefinable (Avyakrita) and so, states the Acaranga sutra (170)
``All sounds or word fall back and there is no reason there."
Jainism also refers to several experiences as Anabhilapya in the same sense.
A brief sumary of this famous doctrine of Saptabhangi, which elaborates or Anekantavada, is very much there with Jainism because of its famous doctrine of Pluralistic Realism" Thus it is, that Anekatmavada is a link between pluralistic Realism and the theory of knowledge of the Jainas.
It would be in fitness of things it we give a brief summery of the doctrine of Naya in the words of Pundit Sukhlalji. This will go a long way in helping us to expand views in the realm of application -
(1) The spirit of Saptabhangi is inspired by the desire to co-ordinate the contemporary mutually contradictory isms..
(2) We should there by precisely check the nature of the object and derive real knowledge. This is the goal.
(3) Basically, only three options are possible with regard to any trait that strikes the intellect. However we multiply the number by changes of word, only number seven is possible.
(4) Saptabhangi is found with each trait of an object. This is one proof of the view of Anekanta. It's examples are given as word, Atma etc. This is because the ancient Arya thinkers thought principally on Atma, and at the most took Sabda in their discussion on the authority of the Agamas.

(5) In the philosophies, vedic etc., in the.philosophy of Vallabha in particular, the doctrine of Sarva dharma Samanvaya the co-ordination of all traits, is a form only of this, Shankara himself describes object but states that it is indefinable.
(6) The purpose at the root is to bring to gether all that cannot be disproved by proof,"22
Radhakrishan however states -
"This fact that we are conscious of our relativity means the we have to reach out to a fuller conception. It is from that higher absolute point of view that the lower relatives can be explained. All true explanation is from above downwards."23
and
"The recognition of every form of knowledge as relative, something bound to pass over into something else, requires us to assume a larger reality, an absolute in which all the relatives fall"24
We can state that even this attempt on part of the scholars and sages to take up these Saptabhangsinaya, which is a corrolary to Anekantavada is an attempt by the Jain as to reach the highest conceivable truth, to prefection. Even as an attempt to reach perfection, it is worth experimentation.
If we state that absolutism is an extreme, so is pluralistic Realise of the Jainas; the Jains also given to us descriptions of the freed soul in the stages-Jiva, Atma, Paramatama, Tirthankara and Siddha. It is true that positive descriptions are given of the great soul as that it has infinite consciousness, pure understanding, absolute freedom and external bliss................ 25
Application of Anekantavada
As we come to the question of application of this doctrime in various spheres of life and in the spheres of philosophy, we will take a few examples and see how the doctrine will suit and apply in these. But as we do this, two statements will be worth noticing.
Grávamávad 5 þáðmónáið

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As Dasgupta states -
...............nothing could be affirmed absolutely, as all affirmetions were true only under certain limitations."26
and,
-YATEENDRASURI SMARAK GRANTH
20
all affirmations are true of a thing only in a certain limited sense. All things (vastu) thus possess an infinite number of qualities (Anekadharmatmakam Vastu) each of which can only be affirmed in a particular sense. Such an ordinary thing as a jug will be found to be the object of an infinite number of quailities from infinite points of view, which are all true in certain restricted senses and not absolutely".27
and,.
"Thus in some relation or other, anything may be affirmed of any other, thing, and again in other relations, the very same thing cannot be affirmed of it. The different standpoints from which, things (though possessed of infinite determinations) can be spoken of as possessing this or that quality or as appearing in relation to this or that, are technically called Naya !"

as the momentous decision came, the parents were shocked, unhappy, baffled.
Now, the whole position came to this. The younger son was firm on his decision though he sought the consent of his parents for his new life and initiation.
The mother, through extreme, emotional attachment was not inclined to give her consent, though she was very much religious.
The father had, besides emotional attachment, several worldly and practical considerations in not giving consent.
The elder son has his own views partly loving and partly selfish and he suggested that the parents give their consent.
The grant parents looked upon this as grand opportunity to win laurels in the society, to win prestige. They advised the parent of the boy to give their consent willingly and illingly, and raise the status. of the family high.
There was a friend of the younger brother who advised initiation into monk-hood only after proper maturity and after passing through mundane life for a few years.
Another friend stongly advised the parents not to give consent, but to get him married to his sister who desired so.
Application
Let us now take a few glaring example whereby we can see how Anekantvada can be applied in life. The First example that we take is that from family-life. There is, say, the case of a family of four-husband, wife and two sons. The sons are brough up well, highly educated and the parents sacrificed lots for the sons with the intention of imparting good cultural heritage, education and settled life to them. Then comes the question of their career. Whatever the ambitions of the parents the elder son resolves to take up his fathers business and the younger one states that he wants to become a Jain Sadhu. For years tha parents had seen that their younger son had little interest in worldly affairs and he was getting more and more leaning towards Dharma. Parents were themselves religious and so, for years they encouraged him. But
mine
d[ 6 ]
Thus, truth is to be viewed at from several angles by the parents to arrive at a decision whether or not to give their consent. They are of open hearted and give weight to all the opinions.
Now there are several angles of vision from which the proposal is being viewed and every angle of vision is based on some consideration or another. The whole proposal is in a fix and the relatives suggest other alternatives also. All want to come to a postive decision which also reflects upon the proposal of the younger son and its consequences. A sincere attempt is there on part of all to come to a unanimous decision in which the visioning by all shall prevent conflicts the visionings of all should come together because the question is to be solved, as far as possible, to the

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(3)
YATEENDRASURI SMARAK GRANTH satisfaction of all. Here, Anekantavada and of knowledge, thingking and conduct."29 Saptabhangi come to the resume. The family may
Another example will be this. A Jain Sadhu sit together and discuss the problems whether or considers as to what his relation with the society in not the parents should give their consent to the
the mundane world should be. He has renounced younger son. The doctrine of non-absolutism when
the woidly life and stays in an upashrays. He has grasped will guide them. The following fundamen
taken to the life of renunciation, a life of austerities tals will be accepted be all.
and suffering so that his consciousness scales (1) The keen desire of the young man is worth higher and higher hights to come to a stage of sal
serious consideration, definitely not worth out- vation. As Dr. Radhakrishan state - right rejection.
"A Jiva is a particular kind of existent thing. (2) Different family member and friends can have The liverated Jiva, freed from matter is Atman. The
different views on the matter due to their vary. Atman is pure consciousness untainted by matter. ing considrations, angles of vision and under- It excludes all space and externality. It is the Jiva standing.
purified, raised to the highest spiritual status which There can be several options (a) consent be is mere forless consciousness."30 granted (b) consent be not granted; Now what should be his attitude to the world? (c)consent be postponed and the young man There are several options : be advised to reconsider the matter (d) The 1:
He may remain awayfrom worldly men and young man may be advised to think longer
women, keep them at an arms' length. over the matter and see if he can find some
2. Be may tender advice as his consciousness other alternative for himself, (e) all family
tells, when advice is sought. members may ponder over the matter and consider whether they can give up or modify
He may deliver regular sermons to larger or their stand; (f) someone may feel that the prob
smaller assemblies. lem of consent defies all consideration and so- 4. He may go for begging but with his mind unlutions; (g) All might try to come to a positive concerned about what he receives or about dicision of yes or no very difficult though it is.
the family of donor. Good intentions, avoidance of conflict, modi- 5. He may indirectly suggest his tastes to them. fication of their stands and consideration, a spirit 6. He may go and attend marriage ceremoniee of mutual trust and respect for each other and spirit to bless the newly married. of adjustment etc.; are in fact in the young minds of 7. He may visit libraries for further studies and the members of the family and the man. Faith in
acquisition of knowledge. goodness and confidence in each other, due re
8.
He may take interest in worldly affairs at times. spect for each others views etc. are the points that are taught by this theory of non-absolutism and the
He will remain unconcerned about what hapseven possible alternatives.
pens around him and consciously raise his
Atma to a higher status. Here, we are convinced that the application of the doctrine will go a long way in solving the
He may become a staunch propagator of the
Jaina faith. problem. This fructifies the explanation of Anekantavada given by Sukhlalji :
This will naturally be in addition to his regular "Non-absolutism is a method of thinking and
and staunch duties as a sadhu, or as a Sadhaks.
a analysis. It is a mental eye that is open from all
All these options stand before him, now and directions and all sides. It refuses outright to view. then. Every time he will go deep into their pros and from a broken or an incomplete angle, any subject cons and the consequent effect upon his person
10

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(7) Ma
YATEENDRASURI SMARAK GRANTH ality and every time he should examine the propri- (3) May be they are true from one angle of vision ety of the options, its rightness and wrongness as and may be, false from another angle of vision. it has occured to him. All the while he will remain
May be, the demands defy all solutions. alert about the influence, good or bad / adverse of
May be, the demands are just and and yet the option adopted. He will consider every option
difficult be met. from several angles of vision, including that of his onward march towards the highest goal. Cool
May be the demands are false and yet not thingking, is not possible. He will also consider the
conceding would create other problems. effects good and bad, of his mixing with people,
May be the demands are true or false and dehis influence on them and theirs on him. All the fying all the solutions. while he will keep present in his consciousness (8) Even if we take just these seven judgments that all are Jivas though as higher status or lower and proceed to find a solution, it would be posand that all can get qualified of their own free-will
sible, to arrive at truth beto rise to the highest state of Siddha, may be as a (a) A sincere attempt by all to understand and result of the struggle of hundreds of births. Uncon- accept the points of view and other considerations cerned and impersonal sympathy, compassion, etc.
concerned in the matter. will remain in his heart. Then he will grasp the real
(b) A spirit of give and take based on humanimeaning of unselfish spirit of non-hurting to ani
tarian grounds may be sought to be helpful. mals. A little sense of distinction constantly at work will help him to rise higher even here. This is the
(c) Mutual understanding and adjustments magic-like effect of Anekantavada and its grand
may be brought in. guiding principle of Saptabhangi.
(d) Respect for all and sincerity shall be at We may now take the case of the factory
work. workers who have given notice of strike and have
(e) All in their moments of calm and wisdom submitted a charter of demands. Some of the de- might combine to find a way out. mands (may be true, some may be false, some may
(1) Even the workers must realize the consebe exaggerted.) Some justitfied demands too 'may quences of extremism that they have to face. be' not possible to be met due to (a) the financial
This is the spirit of Anekantavada which has a stringency of the company, and (b) due to the diffi- corrolary in the seven fold judgment in application. culty in paying even the minimum dividend to the
Umeshmishra therefore rightly stresses the share-holders. Here, the workers will claim that all
point that their demands are just and the management might not be willing to pay more or sanction more ben
"When man is baffled by the problem that he efits to the workers; the share-holders desire to faces, he tries hard to probe into reality and try to have higher dividents. All have their own angles of examine and analyse its traits, its multi-facets and vision, interests and truth (which is not absolute) so many angles of vision. It is here that the spirit of . and these are based on certain other considera- Anekantavada and the seven-fold judgment come tions. Here truth and solution are to be sought. We to his rescue."31 can agree about the sevenfold judgement, though
The word 'syat' in the saptabhangi or there can be more facets, we can consider with an open mind and study the problem in all varied as
syadvada is significant it implies - pects and argue
(a) acceptance of many facets of truth; (1) May be the demands are true and just.
(b) acceptance of very great difficulty in arriving (2) May be the demands are false and unjust
at what might be called absolute truth, which
evades man for long. Invin c inioncamiondriomisionin 8 incromer concioncontamination individi

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aoni
YATEENDRASURI SMARAK GRANTH (c) Only through respect for others, one break out, the very essence; essence does not here mean
ground and come nearer to the vision of oth- necessarily only the best in Jainism as stated earers. This requires larger hearteness.
lier, Can he possibliy become objective ? How? Avoidance of extremes though it is not exactly
Becoming objective means making his state of the adherence to the middle path (Madhyama
mind clean and this is, possible by a conscious Marga) of the Buddhists
due acceptance that he can become open-minded. (e) Itis a hard affort to arrive at the right decision
He has to keep the doors and windows of his mind
and heart open to receive all good and all that is () In the realms of Jnana it is a constant attempt
human, as Mahatma Gandhi stated once. to come near and also nearer to truth.
bay now study one more case. It is the He will not take for granted Jainism as he will case of a devoted christian scholar, making an at Christianity-his own Dharma. He can become crititempt in all sincerity at an objective, comparative cal of Jainism. But even his angle of vision of deep study of Jainism to arrive at, not necessarily
Dharma might misguide him, if he were to evalute the best in Jainism but actually at the very essence Jainism by his own concepts which are his own of Jainism.
and foreign to Jainism. This can be understood by
a concrete example, There are so many As he is a men of deep conviction, faith and westerners, who, when they evalute our Indian devotion towards Christanity, his own religion is so Philosphy, feel that it is no philosophy at all. Here very much in his blood that it becomes very difti- the mistake committed is to view Indian Philosocult for his to study and view other religions and phy from their western angle of vision, often with a philosophies impartially, though in our case, the sense of superiority - complex. A thorough grasp scholar is not begotted and does not like any priest of what we call the saptabhangi can save him from of the past, proclaim that christ is the only prophet committing such a mistake. He will have to put on and christianity the only religion: "For him thebasic do his best of put on the vision of varied judgments. question is -- can he become absolutely neutral Perhaps it was schopenhaver who did not commit and objective and study Jainism to draw its picture this mistake when he had these words of admiraas it is ? On one side stands his deep regard for tion about the Upanishadsand faith in his own religion which is interwoven
"The Upanishads are a solace of my life; they as if in his blood inself.
will become a solace of my death." This is no doubt coupled with a deep study of Jainism look upon all the Jivas with the same his own Dharma; he is a christian not just blind and kind and sympathetic consideration, though it conmechanical faith but by conviction, with this he stud- cedes that there are cadres and stages in these. ies Jainism. Can he become open-minded? Can The Jiva that is an insect or an animal today is not he become neutral about that which strikes him as so tomorrow. This will come to the grasp of the stusurprising? Can he become objective ? What can dent by a thorugh grasp of Anekatntavada or pluhe do and how ? He is honest to hisself and keenly ralism in the realm of Reality manyness of Reality. desires to make a study of a religion not of his own. Man avoids extremes when he applies his partial Here it is that the very much prised great doctrine vision. Then it is that the Jaina theory of knowledge of Anekantavada can come to his help, his rescue. dominated by Anekantavada guides his. A humanThis great doctrine and Syadvada with it can pos- istic and liberal outlook is to be cultivated and he sibly guide his way.
will be helped in becomeing objective in his effort
at the right understanding and grasp of Jainism that After a very careful, all-sided and through
is then followed by his comparative study. The study of Jainism and all things associated with it:
Jaina theory of knowledge dominated by after viewing Jainism in practice, he will try to find

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-YATEENDRASURI SMARAK GRANTH - Anekantavada guides him. A humanistic and lib- that was in deep sleep, and brings to real and new eral outlook is to be cultivated and he will be helped life my speech by its own lustre-it holds the masin becoming objective in his effort at the right un- tery of the entire power to do so. It also brings to life derstanding and grasp of jainism that is then fol- and new awakening the organs (prana) of hand, lowed by his comparative study. The Jaina theory feet, hearing, touch etc." of knowledge will help him in becoming free from
The effort to awaken faith in Dharma is here prejudices, from the overpowering sense of supe
honest, sincere, hard and persistent. But he does riority and evalution on lower levels. May be all his
not pretend, he does not enter self-deception. Faith efforts might fail in grasping certain things here.
in Dharma does not awaken though he does not But Saptabhangi has to taught him & experience.
give up vows, fasts etc. that are preseribed, does May be it is Avatkavya or indefinable or in
not give up study and hearing of sermons. But he expressible."
feels all-the-while that he resorts to these things A persistent effort at becoming ofbjective will mechanically; the necessary inner faith does not be creating an awakening in his inner conscious awaken. Dharma does not become a part and parness and this is due to his effort to apply cel of his life, his personality. He is keen on feelAnekantavada that we have alaborated earlier, ing, experiencing that Dharma is an inner urge that considerably. This persistent effort will surely not must be satisfied. He wants to feel in all sincerity go in vain and he will come to a stage when his on that concepts that were perhaps reconceived motions "I am not what I am, nothing if I am not relior prejudices have been almost revolutionised. This gious." is a hard and tough effort - this is the practical and
Here again, application of Anekantavada can theoretical application of the doctrine. But the ef
come to his rescue if he grasps it, adopts it in its fort was really worth and it has brought his person
right meaning, correct perspective and sincere feelality higher; now he has got the due training of mind
ing and experience, as we have laid down above. and heart. Thus, for an objective and comparative
Let him ponder over the doctrine, argue with him. study, the doctrine itself has become the torch
self with the help of the Saptabhangi and go ahead. bearer. It has refined his angle of vision of his own
The doors of his heart will open. He will begin Dharma and his brought him on better grounds to
slowly and steadily to feel that - undertake the task.
(i) He feels the inner urge to have all sympathy, We now take the last example of the appli
compassion, warm regards for all the conceivcation of Anekantavada
able Jivas, whatever their status and limitaAnekantavada - We tak the example of a man
tions. who is sincere in his feeling that faith in Dharma
His heart will begin to feel that non-hurt to all does not ganuinely awaken in his consciousness
living beings, self-sacrifice for them and for even though
his own self are what he learns. (1) He practises Dharma consciously as
(iii) Then it is that he hates none, retaliates preached to him by heritage, the psychic effects
against no-body, even when attackeds. that his Jiva has brought from the previous lives,
This takes his own Atma to scale higher the study of the scriptures and hearing of the sermons. He takes the vows and observes fasts he.
heights and achievements. He very regularly says his prayers and tries to
Knowledge gained thereby has made him a awaken his consciousness, he prays
better and a higher human being, ever on the "My salutations to you, O'divina Purusha.
path of progress, sublimation to the highest
conceivable aspiration as a man. purusha that enters internally deep in my speech, inreimenovanenmerensromeramerimaranorennen 10 panoramaNeramerimerameramenormowanoramramor
(iv)

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-YATEENDRASURI SMARAK GRANTH (vi) He will then be convinced that has adopted plication of the doctrine to solve our problems.
Dharma as a part and parcel of his personal- (8) sympathy, compassion, respects for all the ity. The inner experience of being a religious
Jivas develops in natural course. human being has awakened. He may then
(9) This naturally means non-hurt-physical, menbe a christian or a Hindu, a Jaina or a Bud
tal, emotional and philosophical-to others. dhist; he has become Dharmika.
(10) The doctrine thus accepts the principle of All this is sufficient to convince him about the
unity in the midst of diversity, even though magic that has worked on him, thanks to the appli
absolutism in thephilosophical sense finds no cation of Anekantavada.
prominent place in Jainism, not even in its The Summing up
theory of knowledge. . This is how we have studied and analysed
(11) Compromise, adjustment etc. develop in life
though temporal, selfish solutions are not althe doctrine of Anekantavada, We defined it in the
lowed to evolve. words of great scholars and learnt of the theory and
(12) All this shows that application of this doctrine elaborated on it. Then, as we applied it in life. by means of five varied examples, we find, to our great
in life is more important than mere theory just
as we can state that Darshana is more msurprise, that the doctrine of Anekantavada has a far wider application, and, in practical application,
portant than mere tattvajnana, as explained the meaning of the doctrine gets for widened and
by Radhakrishan, Dasgupta, Sukhlalji and all
others. elaborated. In practice, the theory of knowledge in application, becomes for more expanded and ex- (13) The doctrine will be of no help to arm. pressive, it is further clarified. The theory is very
chairadicals in the western sense of the term. much there, but its various facets give to us almost . We may end our study of the problem of nona new, vision and clear concept. Application of this extermism with these scholarly words of Dalsukh great doctrine means these points
Malvania - (1) acceptance that truth can have and does have
"Non-extremism must be adopted in full, obmany facets mundane life as also in philo , servance of non-violence is to be resorted to. Thus, sophical life.
the principle of non-extremism, the philosophical The doctrine stands true to men of the world doctrine of Jainism springs from non-violence. as also to sadhus.
The meaning of non-extremism is this - keep All facets must be duly respected and given the doors of thinking open, and you will acquire the same importance when a problem is to truth from the thoughts of all, For those who are be resolved.
insistent about truth, the false insistence to be given (4) Absolute truth and as absolute solution are
up is--only what I belive is truth and what others difficult to arrive at.
believe in is falsehood." If one does not give up
this, he will be doing injustice to other and this too (5) The doctrine is a natural corrology to the phi
amounts to violence. It is, therefore, absolutely nec. losophy of Anekatmavada and the
essary for the non-violent to be non-extremist Saptabhangi Naya is a natural corrolory to the
Therefore, the development of Jain Philosophica doctrine of knowledge that is Anekantavada.
doctrine of Jainism springs from non-violence. (6) It brings the Jivas nearer and makes them
The meaning of non-extremism is this keep more tolerant to the different outlook of oth
the doors of thinking open, and you will acquire ers.
truth from the thoughts of all, For those who are (7) liboral outlook develops in us due to the ap- insistent about truth, the false insistence to be given iniintindinioni i niinom 11 tincidintrinsinin nimiini
(2)

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YATEENDRASURI SMARAK GRANTH up is - "only what I belive is truth and what others 11. "Indian philosophy", Vol. 1 p. 388. belive in is falsehood." If one does not give up this, 12. "Essence of Jainism" - p. 167 Pandit Sukhlal, he will be doing injustice to others and this too
tr. R.S. Betai. amounts to violence. It is, therefore, absolutely nec
13. "Essence of Jainism, "p. 167, Pundit Sukhlal, essary for the non-violent to be non-extremist.
tr. R.S. Betai. Therefore, the development of Jain Philosophy lies
14. This is similar to the statement in the realm of not is extremism but non-extremism."33
philosophy that " पादे पादे जायते तत्त्वबधिः with Footnotes
every theory and concept we are enlightened 1. History of Indian Philosophy" Vol. One p. 1
more about Reality." 2. As designated by S. Radhakrishnan.
15. This was one of the methods of teaching the
doctrines of the panishads, the pupil shall be 3. Actually, except for Charvakadarahana, all
taken upto the stage of the fulfilment of his philosophies accept and adopt salvation or
desire to know, his Jijnasa and shall be Moksha as the final goal of their metaphysi
guided further only if this inspires further cal, spiritual pursuits & also called Nirvana.
doubts and questions in the mind. The Jijnasa Their concepts of Moksha or Nirvana how
of virochans was satisfied by this his, underever vary.
standing and he inquired no further. That is This is one meaning of the term "Nirgrantha".
also areason why the Gita says - 7 StGeta In fact, becoming totally free from Karma on
जनयेदज्ञानां कर्मसगिनाम् । one side and aspiring to get enriched in Jnana on the other is the way, of the sadhus and the
16. 99 3f&ionegud 1954. sharavaks both to enrich their inner awaken- 17. Indian Philosophy," Vol. one p. 304 ing and consciousness so that the path to 18. Vide as in 17 Moksha becomes clear; ultimately of course,
19. Vide Essence of Jainism," Pundit Sukhalal, even Jnana is expected not to become a
tr. R.S. Betai bondage.
20. Vide his paper 6. History of Indian philosophy Vol. 1 p.
21. uat arut Flat : 1 7. As above P.
22. "Essence of Jainism," P. 182-183, Pundit 8. As above P.
Sukhlal tr. R.S. Betai The Jainas do not accept the existence of an
23. "Indian Philosophy" Vol. one, p. 306 absolute, highest, one supreme Reality called Parabrahma or Paramatma or god the su
24. "Indian Philosophy", Vol. one p. 307 preme that Shankara looks upon as the high
25. "Indian Philosophy," Vol. one, p. 333 est and only Reality as Kevaladvaitavadin, 26. "History of Indian Philosophy," Vol. one. p. which is known by the western scholars by
176. the term "monism". Pluralism of Atmas is the
27. As above, p. 176 very basis of Jainism and in its absence, it
28. As above, p. 176 would not be Jainism.
29. 'Essence of Jainism' Pundit Sukhlalji, p.167; Equal respect for all the Jivas is the very basis of their liberalism and the consequencos
tr. R. S. Betai of this have a far-extending bearing on the 30. Indian Philosophy," Vol. one, p. 335 whole faith.
31. "Bhartiya Darshan" (Hindi) Dr. Umesh
Mishra, p. 130
9.
10.

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- YATEENDRASURI SMARAK GRANTH - 32. JIST: htdulahi 4. 4. Indian Philosophy - Hiriyana. संजीवयत्यरितालपूक्तिधरः स्वधाम्नो।। 5. Syadvadamanjari अन्यांद्रच हस्तचरण श्रवणत्वगादीन्। Essence of Jainism (Jain Dharmano Pran Gujarati) प्राणानमो भगवते पुरुषात्व तुम्यम्।। - Trans. Ramesh S. Betai 33. "Essence of Jainism," Pundit Sukhlalji, p. 16 7. History of Indian Philosophy - Sinha (Preface) tr. R. S. Betai.. 8. Heart of Hindustan - S. Radhakrishnan Select Bibliography 9. Run Alma Chhun Tarvlatabai Mahasatiji 1. History of Indian Philosophy, vol. 1. S. N. (trans. R. S. Betai) Dasgupta 10. Alma - Siddhi Shastra - Shrimad Rajchandra 2. Indian Philosophy vol. 1, S. Radhakrishnan '11. Lokatattvanirnaya - Haribhadrasuri 3. Bharatiya Tattvajnana (Hindi)-Umesh Mishra 12. Uppadeshamala - Dharmadasgani (Prakrit) me n gam a nanciranoraminernand 13 banananananananananamarraren