Jain Journal 2001 04

SR No.: 520142
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 92
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 55

JAIN: THE NOTION OF DHARMA IN JAINISM: A COMPARATIVE VIEW
scriptures composed by them. Knowledge of the scriptures is called right knowledge (samyag-jñana) and conduct laid down therein, is called right conduct (samyak-cāritra).
Apparently this looks like a straight and closed jacket system; in which there is no scope for freedom of thought and action and the faithful followers should become narrow minded sectarian bigots; while the case is indeed diametrically opposite of it.
Jaina thinkers have been absolutely clear and emphatic on this point. It has been repeatedly mentioned that:
each living and non living molecule or atom, and the infinite number of living beings is a cluster of infinite qualities and their modifications. So even if all of these i.e. the whole truth were comprehended by the Omniscients, it was impossible to be expressed in words. And hence the whole truth has to be seen at, and stated in infinite ways of expression.
Let us therefore,
look at this ocean of non-absolutism (the doctrine of Anekānta i.e. the principle of innumerable points of view) with peace and solemnity and have respect of others' points of view, since they also hold and express partial truths.50
199
We have absolutely no right to reject or discard or declare others' points of view about religious, or philosophical or matters of day-today concern, as entirely false; since they may be true from some angle or aspect, or situation, or time and space or substance and state of being. It has been said:
All absolutist (ekāntika) attitudes (nayas) are false; and therefore their collection is also false. Non absolutist (Anekāntika) attitudes are correct attitudes. Therefore all of them being meaningful (in the expression and representation of some aspect of truth); their collection is not false.51
This should be borne in mind that the doctrine of Anekanta does neither belong to the category of uncertainties nor of doubts. Briefly stated this would mean what I say is correct from so and so point of view or aspect of truth; what you or the others say, may also be true in relation to some other aspect of it. We therefore must have an attitude
50. Pt. Mahendra Kumara Nyayacarya, Jainadarsana, p. 4, 5, 36-42. 51. Mithya samūho mithyā cenna mithyaikāntatästhitaḥ; nirapekṣa nayā mithyā sāpekṣā vastu te'rthakṛt: Aptamimāṁsä V. 108.