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 209

146
Multi-dimensional Application of Anekāntavāda
and Anekānta våda as thinking process (Vicāra). The four pillars on which Syādvāda rests are fraternity (Maitri) Kindness (Karuņā), Joyness (Pramoda) and, impartiality or detachment (Madhyastha). The essential features are interlinked, interconnected and interdependent. If any one of these features is lacking, analysis of the subject would not be a correct one. The reason is after seeing certain acts of a gentleman, if a person has feeling of hatred, then towards him, the person would not have good feeling and fraternity or friendship would vanish. Once the atmosphere of friendship vanishes in the atmosphere of bitterness, it would be difficult to trace out the truth. Further, if there is bitterness, impartiality or detachment cannot be there. Therefore, all these virtues, which are essential features of Syādvāda, are interconnected or interdependent. If these principles are adhered to, then it may lead the human being to practise Ahiṁsā. Ahiṁsā in its minutest form of not hurting or offending others-inay be human beings, animals or vegetation. It broadens the outlook of the human being and teaches him to view a particular subject as a whole from its various facets. If the views of others are considered by a person by putting himself in the position of others then numerous conflicts in the society would not arise. A man would think ten times before doing a wrong. It is said that human beings are social animals, still, on numerous occasions they behave in anti-social manner and carry out antisocial activities because the animal instinct within them overpowers them for various reasons including greed for wealth or power. This is done by ignoring the principle of Syādvāda. If the principles of Syādvāda are followed only to some extent there would be substantial reduction in activities of plundering of national wealth, mad rush for getting wealth overnight by hook or crook, cult of terrorism, mass killing, rampant corruption and erosion of moral values in all fields. Of course, there should not be an illusion that any one can convince the wolf that it is unjust to eat the lamb because the lamb was innocent and had not polluted the water, which the wolf was drinking.
Another principle of Syādvāda is to consider the subject in its context or in relation to a particular situation. It is known to the Jain philosophers that when a question as to whether soul (Jiva)and universe