Application of Anekantavada

Author(s): Ramesh S Betai
Publisher: Z_Yatindrasuri_Diksha_Shatabdi_Smarak_Granth_012036.pdf

Page 11

-YATEENDRASURI SMARAK GRANTH (vi) He will then be convinced that has adopted plication of the doctrine to solve our problems.
Dharma as a part and parcel of his personal- (8) sympathy, compassion, respects for all the ity. The inner experience of being a religious
Jivas develops in natural course. human being has awakened. He may then
(9) This naturally means non-hurt-physical, menbe a christian or a Hindu, a Jaina or a Bud
tal, emotional and philosophical-to others. dhist; he has become Dharmika.
(10) The doctrine thus accepts the principle of All this is sufficient to convince him about the
unity in the midst of diversity, even though magic that has worked on him, thanks to the appli
absolutism in thephilosophical sense finds no cation of Anekantavada.
prominent place in Jainism, not even in its The Summing up
theory of knowledge. . This is how we have studied and analysed
(11) Compromise, adjustment etc. develop in life
though temporal, selfish solutions are not althe doctrine of Anekantavada, We defined it in the
lowed to evolve. words of great scholars and learnt of the theory and
(12) All this shows that application of this doctrine elaborated on it. Then, as we applied it in life. by means of five varied examples, we find, to our great
in life is more important than mere theory just
as we can state that Darshana is more msurprise, that the doctrine of Anekantavada has a far wider application, and, in practical application,
portant than mere tattvajnana, as explained the meaning of the doctrine gets for widened and
by Radhakrishan, Dasgupta, Sukhlalji and all
others. elaborated. In practice, the theory of knowledge in application, becomes for more expanded and ex- (13) The doctrine will be of no help to arm. pressive, it is further clarified. The theory is very
chairadicals in the western sense of the term. much there, but its various facets give to us almost . We may end our study of the problem of nona new, vision and clear concept. Application of this extermism with these scholarly words of Dalsukh great doctrine means these points
Malvania - (1) acceptance that truth can have and does have
"Non-extremism must be adopted in full, obmany facets mundane life as also in philo , servance of non-violence is to be resorted to. Thus, sophical life.
the principle of non-extremism, the philosophical The doctrine stands true to men of the world doctrine of Jainism springs from non-violence. as also to sadhus.
The meaning of non-extremism is this - keep All facets must be duly respected and given the doors of thinking open, and you will acquire the same importance when a problem is to truth from the thoughts of all, For those who are be resolved.
insistent about truth, the false insistence to be given (4) Absolute truth and as absolute solution are
up is--only what I belive is truth and what others difficult to arrive at.
believe in is falsehood." If one does not give up
this, he will be doing injustice to other and this too (5) The doctrine is a natural corrology to the phi
amounts to violence. It is, therefore, absolutely nec. losophy of Anekatmavada and the
essary for the non-violent to be non-extremist Saptabhangi Naya is a natural corrolory to the
Therefore, the development of Jain Philosophica doctrine of knowledge that is Anekantavada.
doctrine of Jainism springs from non-violence. (6) It brings the Jivas nearer and makes them
The meaning of non-extremism is this keep more tolerant to the different outlook of oth
the doors of thinking open, and you will acquire ers.
truth from the thoughts of all, For those who are (7) liboral outlook develops in us due to the ap- insistent about truth, the false insistence to be given iniintindinioni i niinom 11 tincidintrinsinin nimiini
(2)