Central Philosophy of Jainism Anekanta Vada

Author(s): Bimal Krishna Matilal, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad

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The Central Philosophy of Jainism
of thoughts and views. Thus the doctrine presupposed at least the systematic presentation of rival philosophic schools.
An additional point regarding the origin of the anekānta-vāda may be taken into account here. It is possible that the well-known moral doctrine of Jainism, i.e. ahiṁsā "non-violence' was partly responsible for the development of the anekānta attitude in Jaina philosophy. Both Pandit Mahendra Kumar Shastri and H. D. Kapadia dealt with this point to some extent. 10
Non-violence was the dominant trend in the whole of the śramana movement against the Brāhmanas. The Brāhmanas apparently supported violence, i.e., killing of animals, in the name of rituals and religion. Hence in a śramaņa religion like Buddhism and Jainism, abstention from killing anything (i.e., respect for life ) was the first cardinal virtue to be practised by everybody. In Buddhist scriptures, taking life of others (cf. Prāņātipāta) has been unequivocally condemned. 11 It is enumerated as the first in the Buddhist list of ten sinful ways of life. 12 The Buddha, however, chose a middle course in the practice of non-violence as a way of life as well as in the practice of asceticism and hardship in life. As regards the eating of meat, there are some dubious references in the Pali scriptures. These references can be interpreted as evidence for proving that the Buddha accepted meat occasionally. The Buddha's own attitude regarding the practice of meat-eating was ambivalent. His policy was, perhaps, what might be called today the line of the least resistance.
In the Jivaka-sutta of the Majjhima-Nikāya, the practice of meateating was not itself condemned, but only in so far as the taking of meat was in some way contributory to killing or giving pain. Jivaka was the famous physician of King Bimbisāra and Ajātasatru. He told the Buddha that he had heard that many people killed living beings and prepared food for the Buddha. He wanted to know whether it was true. The Buddha replied that meat should not be eaten under three conditions, viz., if it had been seen or heard or suspected that the animal had been killed for the person and the meat was intended for him. The following case was cited as harmless :
“Suppose a monk who practices the brahmavihāra of love accepts an invitation in a village. Does he think, Verily this householder is providing me with excellent food; may he provide me with excellent food for the future.' ?”
“Not so, O honorable one,” was the answer. “He eats the food without being fettered and infatuated.”