Upadhyay Yashovijayji Swadhyay Granth

SR No.: 005729
Original Sutra Author: N/A
Author: Pradyumnavijay, Jayant Kothari, Kantilal B Shah
Publisher: Mahavir Jain Vidyalay
Publication Year: 1993
Total Pages: 366
Language: Gujarati
Classification: Book_Gujarati
File Size: 7 MB

Page 86

'ADHYATMOPANIŞATPRAKARANA'
Kaşaśuddhi, we have to see whether prescribed injunctions and prohibitions for one and the same act is non-contradictory or not. If these are non-contradictory then, it is real Sastra. For example, Jainism prescribes injunctions and prohibitions in the case of self-restraint (i.e. Samyama). In this case injunction is to observe carefulness in walking, speaking, taking food, keeping and receiving things and evacuating bowels etc. and control of psycho-physical activities of mind, speech and body, which are known as Samitis and Guptis respectively. Prohibition is to avoid injury to all living beings, speaking untruth, stealing, acquisition and so on. Here injunctions and prohibitions are for the perfection of Samayama, and non-contradictory in nature. Throughout Jina Sasana the same method is followed. In other words, Jina Sasana prescribes means of liberation, and obstacles on the path of liberation are prohibited. But this is not the case with other systems (Sastra) where Artha and Kama are dominant factors and Mokṣa is secondary. Secondly, in Jainism non-contradictory injunctions, and prohibitions are prescribed to protect particular religious action while in other systems, injunctions are found contradictory. Statements like 'no living beings can be injured and injury done for Sacrifice is not injury' make their nature very clear. Such type of Sastra cannot be purified by cheda method. All other Sastras uphold only onesided view and Anekanta alone reconciles different view-points giving all sided meaning of Reality. thus, Jina Sastra which upholds Anekanta alone is real Sastra. According to it Atman is one from the point of view of substance and many from the point of view of modifications. To judge things from all sides, Anekanta is only the alternative.
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Anekāntavāda is systematic reconciliation of different kinds of Nayas. Naya is a partial view-point about reality. It cannot give complete picture of a thing." It is right in its own way. But when only one aspect is taken to be real then it becomes fallacious, because reality has many aspects. There is no contradiction involved and no violation of law of contradiction, in applying opposite predicates to the same thing in different capacities because, they are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in different capacity such as, the same man is a father to his son, son to his father, husband to his wife, and so on.
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