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 147

Relevance of Anekanta in Modern Times
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organised by ideological fanaticism, that truth is not exclusive or sectarian. Every idol, however noble it may seem, is ultimately a Moloch that devours its worshippers. It is fatal to treat the relative and the home-made as though it were the Absolute. It is only intellectual clarity which will resolve all conflict and rivalry. All dogmatism owes its genesis to the partiality of outlook and fondness for a line of thinking to which a person has accustomed himself. This is imperialism and aggressiveness in thought. When the one party or another thinks himself the sole possessor of absolute truth, it becomes natural that he should think his neighbours absolutely in the clutches of Error or the Devil. Today, one man or one country fight with the other because their views vary. Views are bound to vary because we are guided by different conditions, thought and attitudes. Hence, it is wrong to think oneself right and rest others wrong. Here syādvāda-anekāntavāda represents the highest form of catholicism coupled wonderfully with extreme conservatism, a most genuine and yet highly dignified compromise better than which we cannot imagine.
We must realise that there is other's view-point as our own. This can happen when one puts oneself into another's shoes or to get under the skin of others. This is called sympathy which is the act of reproducing in our minds the feelings of another. Gandhiji once told: "I advise a man not from my standpoint but from his. I try to put myself in his shoes. When I cannot do so, I refuse to advise". He once said: "I am myself a Puritan but for others a Catholic".
Syadvāda or anekāntavāda is adoption of the safe and secure middle path leaving the two extremes. It means that virtue has many facets. There is place for the penance of a saint, chastity of a woman, innocence of a child, bravery of a hero etc. As a lover of nature, one can equally enjoy the rains of rainy season, coolness of winter and heat of summer. Similarly, life is not one straight road. There are too many complexities in it. It is not like a train which once started keeps running. The real is a variable constant. It is being and non-being, unity and plurality, the universal and the particular rolled into one. A thing is neither an absolute unity nor split into an irreconcilable plurality. It is both unity and plurality all the time. There is no opposition between unity of being and plurality of aspects. Similarly,