Jain Digest 2003 07 Vol 22 No 3

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 9

ANEKÄNTVÄD, THE BACKBONE OF EQUANIMITY
Manubhai Doshi, Chicago, IL
Jen Vinä Logassa Vi Vavahäro Savvahä Na Nivvahai Tassa Bhuvanekaguruno Namo Anegantaväyassa
Samansuttam Bow to Anekäntväd, the only guide of the universe, without which even the worldly affairs cannot be maintained.
Anekäntväd, which is considered analogous to Syädväd, is Some people contend that Anekäntväd lays down equality of an integral part of Jainism. The Samansuttam therefore calls it the all religions. Nothing can be further from the truth. No doubt, universal guide. To put it in simple language, Anekäntväd advo- Anekäntväd urges to explore even the partial truth that different cates the consideration of every situation from different points of religions stand for and for that purpose it stipulates examining view. It lays down that different views, creeds as well as beliefs are every point of view from all the perspectives. But that does not likely to have some element of truth and credit needs to be given mean equality. The principal objective of Anekäntväd is to arrive to them to that extent. No one should therefore outright reject a at the real truth after considering different view points. Thereby, view that happens to differ from his own. In other words, one it endeavors to come to the whole truth. In other words, it wants should patiently consider every view on its own merits. Anekäntväd to derive Ekänt by means of Anekänt. Let us consider this aspect thus lays down the principle of tolerance for all the views. In order from the point of view of religion. to practice it, one's vision should be broad enough to consider the
to consider the Religion has two aspects, theory and practice. The Websters differing views with an unprejudiced mind and to give credit due
le
dictionary defi
dictionary defines the theoretical part as the belief in the divine or to them.
supernatural power to be obeyed and worshipped as the creator or Tolerance is thus the essence of Anekäntväd. Its main purpose the ruler of the universe. According to this definition, religion is to reach the real truth. That necessitates exercising proper judg. denotes the beliefs, which can be right or wrong. Its practical part ment. Such an exercise requires an open mind. That, however, is defined as expression of such belief in conduct and ritual. Belief does not imply the equality of all views, nor does it stipulate that in the creator is thus considered as the corner stone of a religion. they need be placed on the same footing. Many people do not This definition is applicable to most of the religions. Jainism and realize the difference between tolerance and truth. They tend to Buddhism, are, however, the exception. They do not believe in the think that every belief has the same degree of truth. We come Creation or the Creator. across people who state that one view point is right and at the
Religion is usually considered a synonym of Dharma. But the same time, they contend that the opposite view point is also right.
term Dharma has a different connotation. The above definition of They try to justify such approach in the name of Anekänt, as if
religion is not applicable to Dharma, because Dharma deals with that concept may be advocating the equality of every point of
truth. The concept of Dharma is thus superior to that of religion. view. But Anekäntväd does not stand for such equality. It stipu- Indian theology defines it as Dhäravati Iti Dharmah. It means lates consideration of different view points in order to figure out
that whatever holds one from falling is Dharma. Jainism goes ahead the truth that they may contain. That does not lay down that two
and defines it as Varthu Sahävo Dhammo, which means that natural contrary views can be simultaneously right. Actually, if one view is
property of a substance is Dharma. Since natural property cannot right, its contrary would be wrong.
be alienated from the substance, it can be said that Dharma stands Two contrary statements can, however, be right when used in for what lasts forever. The Sanskrit term for lasting is Sat. As such, different contexts. For instance, during his boyhood, while prince Dharma can be termed as dealing with Satya, the truth. The emVardhaman was once sitting on the middle floor, his friends came phasis of Jainism is on that truth. It lays down the lasting truth looking for him. Mother Trishalä, who was on the lower floor, said that no substance can be created, nor can it be entirely destroyed. that he was upstairs. The boys climbed the stairs in a hurry and Therefore it negates the concept of creator. went to the top floor. They saw king Siddharth there. He told
Some people may wonder at the statement that no substance them that the prince was down stairs. In this case, the statements
can be created or destroyed. They may contend that they make of the queen and king, though apparently contrary, were right in
use of many articles which are produced in the industrial or dodifferent situations. Such statements, however, cannot be simulta
mestic sector. But what do we mean by production? It means bringneously right.
ing about something by processing some existing materials. That
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