Jinamanjari 2001 04 No 23

SR No.: 524023
Original Sutra Author: N/A
Author: Jinamanjari
Publisher: Canada Bramhi Jain Society Publication
Publication Year: 2001
Total Pages: 92
Language: English
Classification: Magazine, Canada_Jinamanjari, & Canada
File Size: 5 MB

Page 71

I very much like the doctrine of many-sidedness of reality. It is this doctrine that has taught me to judge a Muslim from his own viewpoint and a Christian from his. Formerly, I use to resent the ignorance of my opponents. Today, I can live with them because I am gifted with the eyes to see myself as others see me and vice versa. My anekantavada is the result of the twin doctrines of satya and ahimsa.
It is written throughout the Jain scripture that the path one should follow to realise the true nature of the atman and to free it from the bondage of karma is the path of non-violence, truth, ahimsa and satya. These were the essential pillars that supported the grand edifice of Gandhi's life and merit closer examination.
If anekantavada is Jainism's greatest contribution to human thought, ahimsa or non-violence is its most sublime gift. Jainism recognises the sanctity of all life. This principle is a natural outcome of its philosophy of oneness of life based on the concept that all life is a manifestation of the soul and that the nature of each soul is the same pure, blissful and serene. The Jaina concept of non-violence, which was espoused and practised by Gandhi, is not a mere passive abstention from injury to others, but a positive quality based on love for all. Jaina philosophy is perhaps unique in embracing in the fold of this relationship of love and oneness of life all living beings including non-human beings. The doctrine of non-violence, is defined in Jainism: "it is not an instrument of the weak or the timid, but a path of courage and fortitude. " Gandhi not only demonstrated but lived in this Jaina doctrine of ahimsa.
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At the core of Gandhi's life was a passion for truth. He equated truth to God. His concept of truth was squarely based on the Jaina principle of anekantavada. Truth for him was relative and manysided. All realities were and are correct. To Gandhi truth and nonviolence were not abstract ideals reserved merely for intellectual discussion, but concepts to be realized in life. The practice of nonviolence translated to love for all beings. Truth was something to be lived so that one practised what one professed. Throughout his life Gandhi strove to achieve this ideal.
Gandhi's unique idea of satyagraha was based on the twin concepts of non-violence and truth. Satyagraha to Gandhi was not coercion, as some suggest, but a vindication of truth through suffering. The satyagrahi had to believe in truth and non-violence. His love had to embrace the opponent because only when such love existed could one suffer willingly so that the opponent could be persuaded to see
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