Multidimensional Application of Anekantavada

SR No.: 014009
Original Sutra Author: N/A
Author: Sagarmal Jain, Shreeprakash Pandey, Bhagchandra Jain Bhaskar
Publisher: Parshwanath Vidyapith
Publication Year: 1999
Total Pages: 552
Language: English, Hindi
Classification: Seminar & Articles
File Size: 9 MB

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Multi-dimensional Application of Anekāntavāda
Jainism later on emphasised knowledge as pragmatic and rational. Here knowledge is not mere scriptural knowledge or collected data of sense organs but it is based on experience or realisation. Mahāvīra what experienced, he departed it to his direct pupils (Ganadharas) which later on came to us in the form of Jain Philosophy. Tattvārtha, in this sense is real knowledge of categories or elements totally based on rational thinking and scientific observation.
But observation or viewpoint by different persons, about same object or concept, differs substantially. There are innumerable different, opposite and contradictory viewpoints or observations by different persons, about the same object or concept. Thus, there are numerous or view points about the same object. Here the question arises that if reality or the object is one and same, why the opinions and view-points are innumerable or Aneka? Anekāntavāda answers this question. Tattvärtha, in this sense, is science of study of multi-dimensional viewpoints.
Tattvārtha, means comprehensive study of [1] self and notself, [2] technique of knowledge, [3] universe [4] bondage (liberation]. Self has inherent power of infinite knowledge, in finite intuition, infinite bliss and infinite power or competency to know. Such inherent power or competency is termed as potentiality or Ātmasakti or Virya. Tattvārtha, in this sense, is the study of Ātmaśakti. But we are unable to utilise such a immense potentiality of self. Therefore, man needs to develop self to actualise his potentiality fully. Tattvārtha, in this sense, is science of self-actualisation. When self achieves level of self-actualisation then self is transformed into super-self or supreme-self or Paramātmā. Difference between mundane self (Jivātmā) and Supreme self (Paramātmā) is of degree of actualisation of the anantasakti of the self. In case of mundane self-potentiality is very notionally utilised while in case of supreme-self, potentiality is fully actualised and utilised.
Tattvårtha, in this sense, is not only a study of self, but also a study of supreme-self or Paramātmā. Tattvārtha is a study of transformation process of self into supreme-self or Paramātmā.
Self-development or self-actualisation is a process, which is managed by self. Ends and means are the same. The question arises is why then self is not able to reach the highest level of potentiality or