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

Page 192

Application of Anekāntavāda
129
(5) The doctrine is a natural corollary to the philosophy of
Anekātmavāda and the Saptabhangi Naya is a natural corollary to the doctrine of knowledge that is Anekāntavāda. It brings the Jivas nearer and makes them more tolerant to the different outlooks of others. Liberal outlook develops in us due to the application of the doctrine to solve our problems. Sympathy, compassion, respects for all the Jivas develops in natural course. This naturally means non-hurt to others -physically, mentally
and emotionally. (10) The doctrine thus accepts the principle of unity in the midst of
diversity, even though absolutism in the philosophical sense finds
no prominent place in Jainism, even in its theory of knowledge. (11) Compromise, adjustment etc. develop in life though temporal,
selfish solutions are not allowed to evolve. (12) All this shows that the applications of the doctrine in life is more
important than mere theory just as we can state that Darśana is more important than mere talt vajñana, as explained by
Radhakrishnan, Dasgupta, Sukhlalji and all. (13) The doctrine will be of no help to arm-chair-radicals in the
western sense of the term.
We can conclude it with these scholarly words of Pt. Dalsukh Malvania
“Non-extremism must be adopted in full observance if nonviolence is to be restored to. Thus, the principle of non-extremism, the philosophical doctrine of Jainism springs from non-violence.”
It keeps the doors of thinking open, and you will acquire truth from the thoughts of all. For those who are insistent about truth, the false insistence to be given up is-"only that I believe is truth and what others believe in is falsehood.” If one does not give up this, he will be doing injustice to other and this too amounts to violence. It is, therefore, absolutely necessary for the non-violent to be non-extremist. Therefore, the development of Jaina philosophy lies not in extremism but nonextremism." '20