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the omniscient Tirthankaras before him. The actual study of its philosophy convinces us of the fact that this religious tradition or sect (sampradaya) shows the path of universal happiness and highest good. A great Jaina Acarya Haribhadra states, 'Kapila, Buddha & other great saints were eminent physicians specialized in the cure of the disease of transmigratory existence.
Jaina dharma is divided into two main branches i.e. Svetambara & Digambara. Apart from some minor differences pertaining to rituals and monastic practice, the religious & philosophical literature of both the branches is almost unanimous on all points. The Agamas (Jaina philosophical works) which embody the teachings of Mahavira expound karma, spiritual development, transmigratory journey of a soul from one birth to another, classes & aggregates of material atoms, six ultimate substances and nine principles. Looking to the systematic exposition of all these topics, it appears that Jaina philosophical & dharmic traditions must have existed long before Mahavir's birth.
I confidently express that the study of Indian philosophy remains utterly incomplete without the study of Jaina philosophy & literature. Again, I impartially declare that the study of Jaina philosophical works is very useful in purifying and increasing one's fund of knowledge as also in finding the right path of spiritual poise & peace.
Substance of the Work Though all great men are seekers & cognisers of truth, their search for it and presentation of it are not identical. The style of presentation adopted by Buddha & Mahavira are different. The special method adopted by Mahavir is called anekantavada or non-onesided method. It is difficult to gain the wholly true knowledge of reality. Even those who have gained it find it difficult to express it in words in entirety. Their presentations of a thing differ from one another or appear to be in conflict with one another due to differences in time, pace, style, languages etc. Even ordinary people who love to speak truth have only partial knowledge of a thing.
Taking into account this situation, Mahavira decided to invent such a method that those having partial or incomplete knowledge of Reality or of a thing might not suffer injustice at the hand of others. If other's knowledge, though partial & even conflicting with ours, is true and similarly our knowledge, though partial and conflicting with others, is true then we should find out such a method that both might get justice. That method is non-onesided way. While formulating a system of thought and code of conduct, he applied the non-one-sided method under certain conditions namely:
1. One should not yield to passions of attachment and aversion, and should remain
calmly impartial & equanimous. 2. So long as the tendency of equanimity does not develop to its fullness, one should
constantly keep before him the aim of achieving its perfection and entertain the
simple desire to know Truth. 3. One should reflect on one's own position or views & those of others.