Tulsi Prajna 2001 07

SR No.: 524608
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2001
Total Pages: 170
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 8 MB

Page 110

If we look at the working environment, many of the problems are born out of intolerance, intolerance towards contradictory opini
In the Mahabharata there is an episode where a Yaksha questions Yudhishtra. The story goes that Yudhistra's brothers had gone in search of water and when they did not return in time, the eldest Pandava goes in search of them. He finds them sprawled on the ground, near the pool. They are lying lifeless. He is anguished. As he moves to the pool to take a mouthful of water himself, the Yaksha in the form of a crane stops him and insists that unless he answers his questions, he will not be allowed to drink the water. Among the many questions that are posed to him, one of them is "What is forbearance?" Answers Yudhishtra that forbearance is putting up with opposites. To reconcile opposing forces is in fact what tolerance is made of.
If Yudhishtra defined forbearance in terms of opposites, it is interesting to note that existence itself is defined in terms of opposites.
So Anekantaa is actually a principle that has been accepted widely, either by name or in essence. Anekantaa shows the way. While it is all very simple to say practice tolerance, we all find it extremely difficult to do so. In a sense we do not know where to begin. Anekanta teaches not just the point of beginning, but also the route to take for it helps us envisage infinite possibilities within a single phenomenon. I will let that
old as the paper proceeds, mentioning just that it advocates the reconciling of opposites and the acceptance of the possibility that truth is ephemeral and at the best of times incomplete.
As an illustration of defining existence through opposites is this beautiful verse from Kamba Ramayana. Kamban was a great Tamil poet of the medieval period who wrote his version of the Ramayana. In the following passage he describes Ayodhya, the land of King Dasaratha and his son Lord Rama.
He says: Vanmai illai or varumai irumaiyal Tirumai illai or cerunar inmaiyal Unmai illai poi urai ilamaiyal Venmai illai palkelvi mevalal There was no charity for there was none to beg, Valour was never seen for there was none who dared to challenge Truth did not stand out, for none did speak a lie Wisdom did not show, for all were well versed.
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