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

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can thus become habitual. Objectivity is objective-approach; in other words, to deal with a situation without being personally attached to it. Philosophically we may say that when we are in the situation, but not of the situation or for the situation, it is objectivity. Such objectiity opens the doors facing all the different direction, and such objectivity prevents us from being attached to or belonging to a particular directions, to practice 'anékant' as to practice to respect others and consider them is no problem. Such objectivity, mainly to professionals and administrators, makes life smooth and blissful..
Gems of Jainism
(5) Last but not the least, is an Awareness; a consciousness. Some one has said that majority of the battles in the world and quarrels in life are caused by senseless, irresponsible, stupid, statements or judgement uttered by man. If we want to be rewarded by Anékäntavada, which has its moral and ethical implications, a conscious effort to look before we leap and to think before we speak is a must. To think before we speak means to remember the narure of Truth in its relative terms. This, again, is a way that can be mastered by constant and continuous practice leading one to become so habitual that such an approach with cautioueness becomes a part of his life.
The above five ways are the fundamental ways of applying anékāntvāda in our to-days day-to-day life. These ways are not and can never be the only ways or universal ways. In the light of the time through which the humanity passes, in the light of the problems and situations arising brefore us, and in the light of the innumerable germs causing a gross misunderstanding resulting into a life full of stress and strain, the above mentioned five ways will certainly prove to be fundamental ways to put Anékäntvāda into practive.
When we have talked so much of Anékantvāda and its application, let me also humbly end with a note that this is also one-side of the Reality; there can be so many other sides and they can be as real and as true, as fundamental and as fruitful as these ways are.