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Non-absolutistic Heritage of Bhagavana Mahavira 203
as synonyms. It is opposed to one sided exposition or statement. There is relation between thought and speech. Hence, Buddha emphasised the importance of right speech ( Samyak Vācā ) along with right views (Samyak dņști ). The Hindu thinkers have also recognised the virtue of speech ( Vācaka ) along with the physical (Kāyika ) and mental (Mánasika ) virtues. To the Jainas, non-absolutism is a virtue, absolutism is vice ( Adharma). Views are bound to differ because we are guided by different conditions, thought and modes and attitudes. Hence, we must avoid strong and absolute judgements, because we are not the sole possessor of truth. In other words, it is fatal to treat the relative and the home made as though it were the Absolute. It is the language that makes cognition illuminative of its objects.3 Hence, language too must be so disciplined as to conform itself with the dictum of reality, which is recognised as manifold.
(c) Non absolutism in Action : Ahimsa The Jaina principle of respect for life ( Ahimsā ) is the origin of the respect for the opinion of others. Hence, anekāntavāda or syadváda is an extension of Ahinsă in thought. Non-violence in action must precede non-violence in thought. For Jainism, of all moral principles, ahimsā is a universal and categorical rule of action and is prescribed for its own sake. It is, therefore called the supreme virtue. It is perhaps, because life is dear to all.5 The Ācārārga says : “There art he whom
1. Rayanavati, I. 8; Anekanta-jaya-pataka, I. 30, I. 17, 1. 27. 2. Huxley, Aldous : His Message to the Silver Jubilee Se
ssion of the Indian Philosophical Congress, Calcutta,
1950. 3. Vakpadiya of Bhart;hari ( Benaras Sanskrit Series ), I. 124. 4. Bihat-svayambhu-stotra of Samantabhadra, Verse 119. 5. Daśavaikā lika-sūtra, VI, 10; Acaranga-sūtra, I. 2. 92
93 ( Sabbesi Jibigam Piyam ).
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