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JAIN JOURNAL: VOL-XXXVIII, NO. 2 OCT. 2003
ultimate reality is complex in character and in order to comprehend its nature, we must examine it from various points of view. Attending to a particular aspect of reality to the exclusion of other aspects may serve some specific purpose under certain circumstances, but it is only a partial vision of reality. Overemphasis on a particular aspect of reality not only distorts but it also leads to dogmatic slavery, mutual misunderstanding and conflict of interests. To recognize the nature of reality in all its completeness, one has to review a variety of aspects before arriving at any conclusion.
The doctrines of multiplicity of viewpoints and relativism, as postulated by the Jains, have a unique importance today. The present-day world is too circumscribed and interdependent as never before in the history of mankind. In order to achieve the objectives of world peace, harmonious individuality and integrated personality of the individual, the contributions of different sages, faith, philosophers and thinkers of different nations and periods inust not only be fully recognized but should also be given their proper place. This will bring out a common outlook based on justice and equality“.
The dogmatism emphasizing only the point of view of one religion, philosophy, nation, period or class of people will not satisfy modern, intelligent men. Multiplicity of viewpoints (Anekāntavāda) is an approach to solve the problems of life from a truly integrated point of view. It provides a synoptic view to bring together in one compass the knowledge attained by different peoples at different times. Relativism (Syādvāda) is the first step towards human happiness, peaceful prosperity, world civility, coexistence and cooperative universality in this war-torn, fearful and tense situation of the world today.
Jainism is neither the satisfaction of intellectual curiosity (niscaya) nor the practical pragmatism (vyavahāra) alone. It is a combination of both. Both are essential for an integrated growth of man. Intellect is significant as a means to better practical moral adjustment. However, truth cannot be attained by reason alone without practical moral discipline of the passions and prejudices which warp human judgement. In short, Jainism is applied intelligence rether than pure science. It is a training in modesty rather than twisting the facts for a supposed explanation. Jainism influences life with deepest insight, widest far-sight, synthetic disinterestedness (vitarāga) and penetrating
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