Jain Journal 2001 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 10

TORNOTTI: SOME REFLECTIONS ABOUT ANEKANTAVĀDA
humanism, open mind and heart to the comprehension of others and problems, produce a bent to the sense of conciliation rather than to that of separatism, train the mind to an olystic view and then generate the ability of resolving conflicts, of finding a common sense in the discussions and controversies. It is a way to the effective and realistic building of harmony, that doesn't mean levelling and homologation but respect for differences in the identification and exploitation of what unites and in mutual enrichment.
From the individual's point of view, anekāntavāda is the right attitude of mind that corresponds on the planes of heart and behaviour that means on the more complete and olystic plane-to samatva value, equanimity, which is certainly more difficult to pursue but keeps up on the same course of inner search, of self's improvement.
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Moreover it is definitely supplementary to ahimsā dharma. Because ahimsa is not only, like we know, limited to the outside, to external behaviour, but also it is an internal habit, of non-attachment. Aparigraha to be practised also towards our own ideas and opinions. Attachment to them leads to fanaticism and intolerance, which in their turn are forms and causes of violence. Jainas feel attachment as a form of violence towards oneself, towards the pure nature of one's own Self. The way of inner purification passes also through this.
Besides, the doctrine of manypointedness embodies, on the plane of philosophical approach, a high form of expression of ahimsā in relation to reality itself, that can't be possessed by man's conceptions and opinions, which always represent, in themselves, partial definitions of some aspects of the true nature of things and then are a kind of conceited appropriation of truth, that instead never will be able to be owned, for its infinite superiority on man and on other beings. It reflects a non-anthropocentric conception of the world, where the human being is an element, who is determinant in the management of environment that surrounds him, but not as owner. This conception is the only one that can save the world from the decline towards which it is set going. Anekantavāda favours tolerance, respect and understanding of different points of view from one's own, even if unilateral. It is a doctrine that can make reflect very much and could constitute, in its full and positive acceptation, an ambit, a place of ideal meeting for the different religions and cultures. It is a great support for building peace, for founding dialogue with the other religions, the other cultures and keeping the dialogue inside of one's own religion.