Application of Anekantavada

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

Page 12

YATEENDRASURI SMARAK GRANTH up is - "only what I belive is truth and what others 11. "Indian philosophy", Vol. 1 p. 388. belive in is falsehood." If one does not give up this, 12. "Essence of Jainism" - p. 167 Pandit Sukhlal, he will be doing injustice to others and this too
tr. R.S. Betai. amounts to violence. It is, therefore, absolutely nec
13. "Essence of Jainism, "p. 167, Pundit Sukhlal, essary for the non-violent to be non-extremist.
tr. R.S. Betai. Therefore, the development of Jain Philosophy lies
14. This is similar to the statement in the realm of not is extremism but non-extremism."33
philosophy that " पादे पादे जायते तत्त्वबधिः with Footnotes
every theory and concept we are enlightened 1. History of Indian Philosophy" Vol. One p. 1
more about Reality." 2. As designated by S. Radhakrishnan.
15. This was one of the methods of teaching the
doctrines of the panishads, the pupil shall be 3. Actually, except for Charvakadarahana, all
taken upto the stage of the fulfilment of his philosophies accept and adopt salvation or
desire to know, his Jijnasa and shall be Moksha as the final goal of their metaphysi
guided further only if this inspires further cal, spiritual pursuits & also called Nirvana.
doubts and questions in the mind. The Jijnasa Their concepts of Moksha or Nirvana how
of virochans was satisfied by this his, underever vary.
standing and he inquired no further. That is This is one meaning of the term "Nirgrantha".
also areason why the Gita says - 7 StGeta In fact, becoming totally free from Karma on
जनयेदज्ञानां कर्मसगिनाम् । one side and aspiring to get enriched in Jnana on the other is the way, of the sadhus and the
16. 99 3f&ionegud 1954. sharavaks both to enrich their inner awaken- 17. Indian Philosophy," Vol. one p. 304 ing and consciousness so that the path to 18. Vide as in 17 Moksha becomes clear; ultimately of course,
19. Vide Essence of Jainism," Pundit Sukhalal, even Jnana is expected not to become a
tr. R.S. Betai bondage.
20. Vide his paper 6. History of Indian philosophy Vol. 1 p.
21. uat arut Flat : 1 7. As above P.
22. "Essence of Jainism," P. 182-183, Pundit 8. As above P.
Sukhlal tr. R.S. Betai The Jainas do not accept the existence of an
23. "Indian Philosophy" Vol. one, p. 306 absolute, highest, one supreme Reality called Parabrahma or Paramatma or god the su
24. "Indian Philosophy", Vol. one p. 307 preme that Shankara looks upon as the high
25. "Indian Philosophy," Vol. one, p. 333 est and only Reality as Kevaladvaitavadin, 26. "History of Indian Philosophy," Vol. one. p. which is known by the western scholars by
176. the term "monism". Pluralism of Atmas is the
27. As above, p. 176 very basis of Jainism and in its absence, it
28. As above, p. 176 would not be Jainism.
29. 'Essence of Jainism' Pundit Sukhlalji, p.167; Equal respect for all the Jivas is the very basis of their liberalism and the consequencos
tr. R. S. Betai of this have a far-extending bearing on the 30. Indian Philosophy," Vol. one, p. 335 whole faith.
31. "Bhartiya Darshan" (Hindi) Dr. Umesh
Mishra, p. 130
9.
10.