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perceived by others being false, are prophesying falsity because they look away from the real form of substances. All philosophies deal only with fractions of forms of substances and therefore in context of truth or reality they all are fractional not complete.
(In the book, originally written in Hindi, the author has given some details and distinct features of different philosophies like Sankhya, Mimāmsā, Vedānta, Yoga, Vaisesika, Buddhist, Cārvak and sects like Saivism, Vasnavism, Hinduism, Vāmamārga, Sikhism, Arya Samāja, Zorastrianism, Christanity, Islam. He has also given descriptions of main ideology of Rajnish, Maheshyogi, Brahmakumari, Saibaba etc. But we are not giving here. Those who are interested in it may go through the original Hindi version. -- Editor)
ANEKANTA AND SYĀDVĀDA
In this world there are innumerable religions and sects. Each one has varied beliefs. Each one claims what it says to be the only truth. In such situation what is the proper method of searching truth? Are all religious beliefs true? Are all beliefs false? It is not just the question of exploring religions and philosophies for truth. This question is closely connected with our life and is also related to the normal behavioural world. If each one of us considers only his own view as truth and calls other views false our life will be fraught with struggle. Such dogmatic attitude gives rise to polemic, strife, bitterness. It made the past history of religions and sects bloodstained. It continues to do so in the present as well. At the root of all this is prejudice for one's own belief and disrespect for others belief. Did the seers fail to find a solution that could lead to an atmosphere of religious and sectarian goodwill, tolerance, and liberalism? Religious and sectarian strife has done no less carnage as compared with political struggle for power in this world. Ironically, the religions and sects that were, in the first place, established to propound the lofty ideals of assimilation, fraternity, and friendship are responsible for the assassination of those very lofty ideals. For this reason these religions are loosing their usefulness in context of general well being of human society. But even in this gloomy situation the Jain concepts of anekāntavāda and Syādvāda exist in the form of revitalizing force for the basic human faith in religion. More than two thousand five hundred years back Bhagavāna Mahāvīra inspired feelings of harmony and assimilation among three hundred and sixty three known sects and faiths only with the help of these
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