Page Text
________________
Akalankanyaya there, he says, sāpeksa-aya, nirapekṣa-durņaya. There is nothing that is nirapekṣa - sāpekṣatā, if you see a thing in isoloation. Anekānta is neither a prisoner of dravya nor a prisoner of paryāya. It is a warden of both. It promotes both dravya and paryāya. It accepts the jagat, the matter, the world. And it accepts the deeper spirituality of the deeper meaning of it. I remember a phrase - na ekāntavādesvaka, ekānta - anekānta are two opposites. But I think the phrase is na ekāntavāde sukhaduḥkhabhogo / na punya pāpe na ca bandhamokṣau. That is to say, these are in ekāntavāda, it is a opposite of anekāntavāda, you cannot really enjoy the world, you cannot even be melancholic about the world because you are ekāntvādi. Na punya pāpe. You don't understand punya you don't understand pāpa, and bandha -mokşa, you do not understand the shackles in which you are, and you do not understand sarveşu. But anekānta is necessary ultimately for you to understand both. You cannot understand advaita without understanding dvaita and vice-versa. You cannot understand diversity unless you understand unity.
I think I have said what I wanted to say. But I must come to the more secular aspect of this discourse of anekānta. Because without it for an ordinary mortal and householder that I am, it has no real meaning. Anekānta really is a rosary of many jewels, of many different thoughts, and this the thread of anekánta that joins these different jewels. But anekānta has an application in the discourse of politics and democracy. If you do not have anekānta you will not be able to carry on a healthy discourse of democracy even more so you can not carry on the healthy discourse of politics. I find anekanta is the key to understand and to successful diplomacy. Anekānta is necessary to understand both peace and war. The roots of war. The great authority of Mahābhārata, our Chaturvedi Badrinathji has analysed how in that battle ground has delivered the principal message of non-violence and peace. And it is remarkable that Gandhi saw in that battle ground of Kurukshetra unfolding the message of peace and non-violence. In the discourse of sarvodaya we need anekānta, because there can not be a sarvodaya unless it is all, it can not be all inclusive unless you accept the discourse of the diversified. In economics you have a problem of the finate resources and unlimited greed of mankind. In law you have a problem of
78
C
Cari uşii si 138
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
| SR No. | 524634 |
| Book Title | Tulsi Prajna 2008 01 |
| Original Sutra Author | N/A |
| Author | Shanta Jain, Jagatram Bhattacharya |
| Publisher | Jain Vishva Bharati |
| Publication Year | 2008 |
| Total Pages | 98 |
| Language | Hindi, English |
| Classification | Magazine, India_Tulsi Prajna, & India |
| File Size | 5 MB |