Introduction to Jainism and its Culture

SR No.: 001605
Original Sutra Author: N/A
Author: Balbhadra Jain
Publisher: Kundkund Gyanpith Indore
Publication Year: 2002
Total Pages: 334
Language: English
Classification: Book_English, Religion, & Culture
File Size: 21 MB

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Different persons describe a thing differently and from different angles. Are these points of view wrong? I call the viewpoint of other person wrong and he calls my viewpoint wrong. But we do not realize that as one's own viewpoint is correct the other viewpoint may also be correct. I saw one form of a thing and described accordingly. The other person saw its other form. Thus innumerable individuals see innumerable forms in just one thing and they describe accordingly in their own way. In fact, each thing, each entity has innumerable attributes and qualities. Therefore, a person describes the particular attribute or quality he observes in a thing. But this does not mean that just by stating that one attribute all the other attributes become nonexistent in that thing. Therefore, a thing has infinite qualities. This is called anekānta or non-absolute.
In the Jain literature those philosophies that maintain their belief to be the only and absolute truth and every other viewpoint to be false are called mendacious. The doctrine of non-absolutism (Anekāntavāda) churns all these absolutistic and mendacious doctrines and extracts the butter of truth. For the absolutistic philosophies Anekāntavāda is like a judge who gives patient and indulgent hearing to their beliefs, arguments and with a liberal attitude brings about a compromise and assimilation. Absolutism presents its own side whereas Anekāntavāda hears everyone and inspires everyone to be liberal and tolerant to other viewpoints. It provides a solid platform for the coexistence of contradicting viewpoints at philosophical, ontological, and social levels. It does not stress on uniformity of ideas but provides an atmosphere of tolerance of views. In fact, Anekāntavāda is mental ahimsā. It purges the mind and inspires curiosity for truth. In its absence fundamental truth can not be arrived at.
SYĀDVĀDA
After acquiring the anekānta view, that gives the assimilative attitude to the thought process required for purgation, if a suitable terminology and style of expression is not used it becomes impossible to put it to general use. Therefore, a suitable terminology, Syädvāda, was invented as logo-centric evolution of ahimsā for the immaculate presentation of anekānta philosophy.
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