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Applications of Anek ntav da:
Historically, Anek ntav da developed through two theories, Nayav da, i.e. the doctrine of standpoints, and Sy dv da, i. e. the three-valued logic, including the value of indescribability. Through these two theories, Anek ntav da throws light on the relativity in the use of language and the truth-values of the statements, and emphasizes the non-dogmatic approach in both the fields. Both these theories could be very helpful in solving the battles on the ground of metaphysics. The prime intention of Anek ntav da was to bring to an end the rivalry among various metaphysical theories by pointing out that every theory is a partial expression of Reality like every other theory. In the present circumstances of communal disturbances and religious tensions everywhere, Anek ntav da can be applied as a paradigm to solve these battles. It can be convinced to the classes and masses that all religions are different pathways to the same goal, and that there is no room for superiority or inferiority of any religion. All religious faiths are equally respectable. The theory can be applied to many spheres of life where there are battles arising out of misunderstanding. And it can be well understood that it is the theory advocating equanimity among and respect towards all the possible alternatives, rather than the ability to 'tolerate'. Similarly in our democratic form of government, doctrine of Anek ntav da is very important for both the ruling and opposition parties to accept existence of each as real and learn to live with each other in a logical and peaceful manner.
Samantbahdra gave an excellent example to show application of Anek ntav da to develop tolerance. "The king wanted his crown of gold to be melted and made into bangles for princes. The prince became sad and the princess became happy but the king was neither happy nor sad as he saw gold in both the situations while the prince saw loss of crown and the princess gain of bangles.' Thus Anek ntav da is a theory of tolerance in the broadest sense of the term.
B. Ahi s
Ahis is the first alphabet of Jain doctrine. Mah vra tells Gautam in cr ga (first chapter) 'the one whom you give pain or torment is none other than you. All living beings are equal and want happiness. No one wants pain. Such sermons by Mah v ra create a feeling in our mind of accepting the existence of everybody, be he or she is a friend or foe, and controlling actions even when provoked. If this is not practiced, then the bigger looser is us and not the other party towards whom we become intolerant. Later Jain thinkers like Um Sv ti and others gave 'Live and let live' and All living beings cooperate or help each other' as the main slogans or principles of Jains. The first slogan asks us to accept the principle of coexistence and the second to help and cooperate with others to help them during the period of troubles so that they can come out of it and live happily. Doctrine of karma also help us in being tolerant as we start seeing the intolerance of others towards as an effect of our previous such deeds and should be washed away now lest we continue to suffer with intolerance in future also.
Today we see terrorism and violence becoming rampant and promoted even by governments of some of the powerful countries. Rather than understand and rehabilitate, we see development and use of newer and more potent means of destruction and using them to combat violence. The results are however more destructive and even the countries or communities who promote violence become the biggest victims of violence themselves. On the other hand we see countries like Netherlands, which became almost totally destroyed after foreign occupation, accepted existence of all natural, location, size problems and then devised solutions incorporating these in their planning. We see today the same country becoming one of the most prosperous and desired places to live. Similarly we see the countries who promoted terrorism and violence have become victims of the same themselves.
In our own lives, we see children who are raised in a family environment of anger, intolerance or neglect grow as violent and intolerant adults while children brought with love, care and understanding make the same children as tolerant and happy citizens.
C. Ethics postulates of Jains
In Jain literature, we find a number of terms, like vinaya (modesty), sa yama (self restraint), tapa (austerities, penance), samat (equanimity) etc. used to represent the practice of the principle of Ahi s. Jain ethical postulates, defined clearly for householders and monks are meant as the norms
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STUDY NOTES version 4.0
