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
would have to fall within the uncertain domain of chance and the method of the attainment of the ideal of the soul would be deprived of its rational basis of efficacy, leaving mankind to grope in the darkness of uncertainty and doubt-by no means a happy predicament.
The necessity for right knowledge cannot, therefore, be overrated, In respect of right belief also it is evident that it is essential to the utility of knowledge, since belief signifies a cessation of doubt, and also since people live up to their beliefs. Right conduct also is a necessary condition to the attainment of final emancipation, for no desired results are possible without doing of the right thing at the right moment.
The subject of enquiry, or knowledge, in so far as spiritual emancipation is concerned resolves itself into the nature of that beatific condition and of the causes, which stand in the way of its attainment. These in their turn involve the nature of existing realities, or substances, and their interaction. We thus get the following seven tattvas (essentials or objects of knowledge): 1. Jiva (la), (intelligence or living substance) 2. Ajīva (375119) (matter and other non-intelligent substances) 3. Asrava (34€) (the influx of karmic matter) 4. Bandha (F) (bondage) 5. Saṁvara (HCR) (the stopping of asrava), 6. Nirjarā (Asker)(the gradual removal of karmic matter), and 7. Mokșa (+187) (the attainment of liberation)
The would-be aspirant for mokṣa has to understand the nature of these tattvas, the knowledge of which is a condition precedent to the acquisition of that well balanced state of mind, which is designated by the word belief or faith.
In this connection it is necessary to point out two of the pitfalls of philosophy into which almost all the non-Jaina metaphysicians have fallen unconsciously. The first one has reference to the idea of a beginning of the world process, and the second relates to the philosophy of standpoints on which the greatest stress has been laid by Jaina Ācāryas.