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Gandhi's Teachers : Rajchandra Ravjibhai Mehta
is known as anekantvada, meaning that reality is "manysided" and not "one-sided," thus suggesting the possibility of one relative prediction at a time.43 In Jainism, accordingly, one finds no absolute affirmations or negations of the things, for the nature of reality is considered to be too complex to be exhausted in any simple definite prediction. All predictions only present a certain "point of view."44
Jainism contends that the universe is grounded in logic and experience and that the truths propounded in Jainism are in accordance with the existing reality. Scholars concur and point to the distinguishing contributions of Jainism as: 1) its classification of beings, 2) its theory of knowledge, 3) its doctrines of saptabhangi and syadvada, and 4) its ascetic ethics. The philosophical system of Jainism is both simple and complex. On the one hand, it resembles the most primitive animistic practices and on the other it qualifies as one of the most lofty analytical, metaphysical, and theological standards. The basics are easy to understand and practiced widely by the followers. The higher and more complex teachings are meant for monks, ascetics, and teacher-philosophers. The practical ideal and practice in Jainism vary, but prescribed goal of moksha is for everyone.45 The Jain path to the deliverance of the soul and attainment of moksha is through the three "jewels" of right faith, right knowledge, and right conduct. Belief in real existence in soul form and in tattvas (the material elements) is right faith. Knowledge of real nature of the soul, without doubt or error is right knowledge. The practice of five virtues - ahimsa, truth-speaking, non-stealing, chastity, and non-attachment to worldly things - is right conduct.46
Notes and References
1. See: Preface, footnote 1. 2. Jainism and Buddhism use the terms kevalya and nirvana.
However, moksha has been used here as a generic term. See: Preface, footnote 4.
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