Jaina Theory of Multiple Facets of Reality and Truth

SR No.: 001746
Original Sutra Author: N/A
Author: Nagin J Shah
Publisher: B L Institute of Indology
Publication Year: 2000
Total Pages: 168
Language: English
Classification: Book_English, Philosophy, & Nyay
File Size: 12 MB

Page 133

A Few Modern Interpretations of Non-absolutism
115
is almost endorsed in toto by Jaina thought-" (op. cit., preface p. x) I do not know if the tendency to associate many concepts of Jainism with that of Buddhism is justified on the ground that both of these traditions are sramanic. My own hypothesis is that Jainism is as nearer to or fartherer from Brahmanism as from Buddhism, as far as the question of logic goes. If Jainism cannot accept the Brahmanical immutability of self, it is equally opposed to the Buddhistic transitoriness of it. The scholars, with a Buddhistic background, therefore, should resist from finding similarity between Jainism and Buddhism in the field of logic at least on some superfluous grounds.
III
Dr. Tatia says, “non-violent search for the truth should inspire the enquiries of a thinker. It is this attitude of tolerance and justice that was responsible for the origin of the doctrine of non-absolutism (anekānta)" (op. cit. p. 22). Pt. Mahendra Kumar Shastri and Shri H.D. Kapadia followed by Dr. Matilal held the same view (Matilal p. 4). Dr. Matilal has elaborated this by saying that the Jaina principle of "respect for the life of others” gave rise to the principle of respect for the views of others (op. cit. p. 6). This view has been expressed by so many other modern scholars but I have not found any such hint in the ancient or medieval work. It is admirable if it could be shown that the doctrine of anekānta demonstrates a spirit of toleration, understanding and respect for the views of others but unless we get such sentiments expressed in the old writings, we can only accept this position as a modern extension of an old doctrine. Such an extension is always welcome but it requires an overhauling of the whole logical and epistemological literature of the Jains. I am afraid that this literature does not show any more catholicity of the Jaina out-look towards the non-Jaina systems than any other school of Indian philosophy shows. This position can be changed not merely by stating that the Jainas are tolerant towards their adversaries but by illustrating it, by reviewing the position of the Jainas vis-a-vis the non-Jainas in the light of the new meaning which is being attributed to anekāntavāda in the modern times viz. that it helps us in cultivating the attitude