Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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Anekāntavāda - Non-one-sidedness Truth is knowledge of reality. According to Jaina philosophy, truth is a vast and wondrous complexity. However, reality is extremely difficult to fully grasp because of its four aspects:
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Its extension over time (past, present, future) Its extension across space The mix of changing forms and Fixed qualities that characterize the different substances which create the universe
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The fact that those substances and forms are constantly undergoing new beginnings (origination) and endings (destruction), are still remaining permanent, all at the same time.
We often see some individuals pushing what they feel are the only correct point of view. The dogma monger sees his or her perspective on human experience and the world as the only one that matters or makes sense. He tends to dismiss, ridicule or condemn those holding a different perspective. He may also prompt antagonism. In doing so he commits violence against others in his thoughts and speech, which all too often leads to physical violence by people mistaking dogma for intelligence.
We've heard that in order to understand things as they truly are we need to be "objective". However, unless we know how to detach ourselves from the things we wish to understand and comprehend that true objectivity starts with letting go all of our forgone views and biases, we can never be objective. We are each clouded by an environment that prejudices us, by past experiences that have shaped us, and by fixed ideas about the world that seem to make sense in our limited minds.
If we would approach our own natural omniscience we could fully comprehend this great universe. We would see the origins and destinies of every soul and substance, including our own selves. Persons who have attained such autonomy and whom Jains refer to as Jinas or Kevalins, experience this state of omniscience at all times.
We, however, aren't quite there yet. Our situation is different. Our five senses are our indirect means to knowledge, but whatever they may grasp is always partial, and not always reliable. We see this partiality in the proverbial study of an elephant by seven blind men. Each man touches only part of the elephant and concludes that the creature is like a tree trunk, a rope, a fan, a wall, and so on. The same applies to our views and beliefs. We
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STUDY NOTES version 5.0
