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masses that reverence for each other's views is the only way to peace and happiness. It is a mutual goodwill contract, which can survive vigorously by tolerance, forgiveness, right understanding, and positive living. Violence or intolerance has no room in this goodwill plane. Anekānta) syādvād provide effective tools to resolve intricate issues and thus can relieve all kinds of tensions whether personal or social; local, national or global. But the question is whether we or the society is in the mood to accept this two and a half-millenium-old positive unfailing technique? I hope that the Jaina society will honestly endeavour to convince its worth.
I would like to conclude my lecture with this that by popularizing Anekānta technique of positive attitude one can conveniently cross the barriers of language, caste, colour and creed and can sincerely try to enhance the quality of life.
References:
1. Jaina Logic and Epistemology: Harimohan Bhattacharya; 1994. 2. Jainendra Sidhant Kosh, vol. I, iv. Kshullak Jinendra Varni; 1973 3. Kund Kund Bharati (collection of works); Edited by Dr. Pt. Pannalal Sahityacharya, 1970. 4. Nyayacharya Dr. Darbarilal Kothiya Abhinandan Granth; 1982. 5. Reality, Prof. S.A. Jain; 1992. 6. The Scientific Foundations of Jainsim: KV Mardia 1990 7. Jaina Philosophy: An Introduction; Mohanlal Mehta; 1998. 8. Jain Darshan aur Anekantwad (Hindi); Yuvacharya Mahaprajna; 1989. 9. The power of Positive Thinking; Norman Vincent Peale; Reprint 1998. 10. Power of Positive Doing; Ivan Burnell; 1999. 11. The Tao of Physis: Fritjof Copra; 1985.
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