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અનેકાંતવાદ, સ્ય
પૃષ્ઠ ૧૨૦ • પ્રબુદ્ધ જીવન ૦ અનેકાંતવાદ, સ્યાદ્વાદ અને નયવાદ વિશેષાંક ૯ માર્ચ ૨૦૧૫
તવાદ, સ્યાદ્વાદ અને
w Syadvada aims at harmonizing seemingly discor
It is a way of thinking. This reconciliatory attitude is a dant doctrines and teaches us toleration as well as
panacea for all philosophical and religious conflicts. intellectual freedom. It does not make a man obdu
All views must be equally honoured. 5 rate but simple and increases in him the stock of
One should never resort to violence and all harmless cheerfulness.
diferences and disputes relating to religion, language, Anekanta is attitude of mind whcih would forbid
region or other political or economic grievance should e us to take one-sided partisan view of a thing or prob
be settled by peaceful and constitutional means. lems. It is a manysided approach to the understand
Anekantavada can be used as a technique. TechTing of the problems. One sided and dogmatic ap
nique consists in the means used or the mode in proach breeds discontent and hatred and it does
which the whole method or a stage of it is to be purnot really give a comprehensive picture of reality.
sued. It draws attention to the fact that there are in2 Anekanta is an expression of intellecutual ahimsa.
numerable qualities in things and beings that exist, It teaches us to respect other views. We should re
and ever so many sides to every question that may alize that we are not the only persons who are right
arise. We can talk about or discuss only one of them and that we are not alone.
at a time. The seeming differences in statements * What we need today is the spirit of understand
vanish when we understand the particular point of i ing and respect for each other in our social and po
view. litical life. We are exploiting communal distinctions
We have thus seen how a difference, or to be more w from poloticial gains. we are made aware of our dif
accurate, a seeming difference of opinion may arise ferences rather than identify views and interests. And
between two persons when they are actually speakanekanta attitude will facilitate understanding and
ing about two different aspects of the truth. Two men sympathy for each others point of view. Then will
pulling a piece of rope in opposite directions; the rope disappear the iron, the bamboo and the dollars cur
breakes in two, both the men are sure to fall. If one of tains. Today religious and communal distinations are
the two men slackens his hold, not he but the other being politically exploited. Widepsread regional feel
man falls. Likewise, the believer in syadvada takes ings, corruption and nepotism have degenerated the
no part in disputes, and thereby achieves a victory. very fabric of our society. We have become help
Impressed by the rapid striden in science and tech* less spectators in the fierce drama of hatred, averice
nology, the mind of the modern man has got mouland violence. Under the garb of ideologies of doubt
ded to accept all things by logic and scientific stanful suitability to our society and the concept of com
dards. Science has as it were become an obsession mitted social order, we are destroying the very foun
with the modern man. dations of social order built with ardeous and pain
How can one hope to be happy without peace of ful efforts of great men for centuries. The principle
mind? And how can one hope to have mental peace of anekanta, ahimsa should be the solid foundation
without Anakantavada? Learn, therefore, first to asof society today. we should seek forgiveness for all
similate the philosophy of Anekantavada in life and creatures and we offer friendliness of all. We should
you will be astonished to find yourself mentally at have no enemity against any.
peace even in the midst of all vicissitudes of life, in The application of this Anekantavada approach
fair weather or foul! ( method) or outlook on life or living, is very signifi
The practical aspect of the 'Syadvada' Primarily cant whatever may be the philosophical standpoint,
lies in the fact that one must always concede to the up unless it has a relevance to life, it does not get, full ē significance and value. Because, religion, vision and
other point of view without decesion and thus win his philosophy are all meant for the prosperity of the
freindship: if this be not possible, one should at least
cultivate neutrality. Indeed if only we learn to see othmankind. Whenever there is a clash and conflicts
ers through their point of view, mankind would be 5 amongst different groups, harmonising and order could be established by the doctrine of
spread the sad results of manifold consists.
Needless to say, then, that this Anekantavada' is anekantavada. It is a true real outlook on the life. It w is not the monopoly and privilege of any one. It is a
like an antidote a potent pill spiritually which teaches
man to think with balance of reason in the light of 5 È balanced, broad, impartial outlook on life. It helps us to decide and resolve conflicts. So it is a model.
such comparisons and relativities and ultimately cures અનેકાંતવાદ, સ્વાદુવાદ અને નયવાદ વિશેષાંક ક અનેકાંતવાદ, ચીવાદ અને તયવાદ વિશેષાંક 5 અનેકાંતવાદ, ચાલ્વાદ અને નયવાદ વિશેષાંક F અનેકાંતવાદ, સ્યાદુર્વાદ અને
અનેકન્તિવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકાન્તવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક ક અનેકાંતવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક 4 અનેકાંતવાદ, સ્યાદ્ધવાદ અને નયવાદ વિશેષાંક % અનેકન્તિવાદ, અને
| SR No. | 526000 |
| Book Title | Prabuddha Jivan 2015 Year 63 Ank 01 to 03 |
| Original Sutra Author | N/A |
| Author | Dhanvant Shah |
| Publisher | Mumbai Jain Yuvak Sangh |
| Publication Year | 2015 |
| Total Pages | 288 |
| Language | Gujarati |
| Classification | Magazine, India_Prabuddha Jivan, & India |
| File Size | 7 MB |