$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

SR No.: 000021
Original Sutra Author: N/A
Author: JAINA Education Committee
Publisher: JAINA Education Committee
Publication Year: 2009
Total Pages: 400
Language: English
Classification: Book_English, Jaina_Education, 0_Jaina_education, & JAINA Books
File Size: 314 KB

Page 94

PHILOSOPHY
B11 - Anekäntavädal - Theory of Multiplicity
then analyze the truth from all different angles. In this ever-changing universe, an infinite number of viewpoints exist. These viewpoints depend on the time, place, circumstances, and nature of individuals.
According to Jain metaphysics, innumerable material and spiritual substances, each of, which is the locus of innumerable qualities, constitute reality. Not only are there innumerable substances, each with innumerable quality, but each quality is susceptible to an infinite number of modifications. Nonomniscients cannot comprehend this complex reality, for ordinary knowledge is limited not only by the limited power of the senses and reason, but also by the perspectives adopted by the knower as well as by the conditions of space, time, light, and so on. Six blind men touched an elephant and came out with their own opinion that the elephant is like a pillar, python, drum, pipe, long rope, and huge fan depending on the parts of the body that they touched. They could be right from their own perspective, but an elephant is an elephant, and the person who can see knows an elephant as total. He also knows that the elephant could be like a pillar, python, drum, pipe, long rope and a huge fan from the perspective of the legs, trunk, abdomen, tusk, tail, and ears. Therefore, if you do not have complete knowledge, do not believe in other possibilities and think that the partial point of view is the only truth and others are wrong, then the partial point of view is not right.
Thus, understanding of Jain logic helps a lot for tolerance. Nothing may be absolutely wrong and nothing may be absolutely right. All the statements are true in their own perspective. Because of our inability to know substance as a whole, we cannot have complete knowledge of a substance. Only the omniscient Bhagawan has perfect knowledge, and therefore the complete knowledge. The spoken and written language has many limitations. So one has to understand the broader meaning of Jain logic and then try to understand reality in that perspective. We should know all the angles of the substance and then present the partial point of view, and then we are right. Presenting the partial point of view, and then considering it as a complete knowledge is wrong according to Jain logic. We should also keep in mind, that when a sentence is spoken, we should know from what angle it is spoken. If we understand it correctly, then our knowledge base increases. Literature is also written either in a substantial point of view (Dravyarthika Naya), or modal point of view (Paryäyärthika Naya). Thus to have complete knowledge or organ of knowledge (Pramana Jnän), we should also know partial points of view (Naya). The partial point of view becomes a pillar on which the building of the organ of knowledge rests. Of course, the true and complete knowledge of a substance is only possible with omniscience. 02 Application of Anekäntaväda
• Develop a strong urge to seek truth • Believe in many possibilities • Do not insist only on your own approach
Accept partial truth as expressed by others Accept the truth even if it is expressed by adversaries
Accept that the truth can consist of seemingly opposing views • Exercise equanimity towards all
• Anekäntaväda and Its Relevance to Modern Times The principle of Anekantaväda along with other Jain principles of Ahimsa and Aparigraha, if faithfully adhered to in its right perspective, has great relevance for modern times. These principles can bring contentment, inner happiness and joy in the present life through spiritual development based on freedom from passions and kindness towards all beings. Nonviolence (Ahimsa) which strengthens the autonomy of life everywhere, non-absolutism (Anekantaväda) which strengthens autonomy of thoughts & speech, and non-possessiveness (Aparigraha) which strengthens autonomy of interdependence are the three realistic principles, which strengthen our belief that every living being has a right to self-existence.
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Compendium of Jainism - 2015