Gems of Jainism

SR No.: 001803
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Academy of Philosophy
Publication Year: 2008
Total Pages: 142
Language: English
Classification: Book_English, Articles, & Religion
File Size: 8 MB

Page 56

Jain Theory and Practice of Anekanta
He revealed the vision of non-absolutism by following these conditions in his own life and preached these conditions. They are as follows:
I. One should not submit himself to the psychic effects born of attachment and jealousy. This would mean the adoption of the lustrous feeling of being new-attached.
II. Let one keep one's self attentive on desire to know the truth and that only till this impartiality is not fully developed.
III. Let one not be frightened by any aparant opponent and respectfully ponder over the opponent like one's own self and become a strict critic of ones own views as of that of the opponent.
IV. One should practice liberty to bring about a discriminative co-ordination of all the elements that one finds to be true from ones own experience or those of others. It is necessary also to discard ones false pride, correct himself and progress on those lines when one finds that he was mistaken on a certain point.”31 According to Jainism Soul is potentially infinite knowledge and infinite good, theoretical and practical. What is necessary to practice any great doctrine as non-violence or non-absolutism is the soul-culture which can be attained through a life of harmony through the practice of universal value i.e. Maitri, “gladness at the riches of others i.e. ‘Pramoda', compassion for the suffering of others i.e. 'Karunā', and overlooking and forgiving the faults of others i.e. 'Upeksā”. These general rules to be practiced every-day as conditions to practice non absolutism.
Let us also note what Dr. Harisatya Bhattacharya, a great scholar of Jain Darshana says about the practice of non-absolutism or 'anékanta’ Instead of suggesting the ways or keys to practice, in his conclusion, he explains why it should be practiced and says, "we must consider it in all its possible aspects, the utility of an undertaking may also be subjected to the same test. ... In all such matters the question which one is to put to himself is : What is the other aspect of it. ?"32 He further states that the problems in social, political and religious domains - either in a nation or in an individual is sure to avoid conflicts and to lead to peaceful solutions."33