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Theory of Manifold Aspects
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voluntarily, but it is obliged to go in for it by the extraneous forces or factors and finally its leaders accept due to exigency of time to adopt changes keeping the base of its ideology intact, though all along with this, their loyalty goes to the traditional beliefs which have taken deep roots. This is the characteristic of every religious society. Thus there is very little scope for the entry of the Theory of Manifold Aspects which insists to re-orientate the conservatism with ever-changing new forms and ideas. The utility of the Theory of Manifold Aspects naturally lies there only where the trend is towards progressivism. From this point of view Jainism is more progressive than the so-called conservative Hinduism or Vedic Religion. Followers of Jainism have been influenced by the Vedic ones not in a small measure. They also have started arguing about their nochange attitude but even then Jain philosophy and religion have always kept their doors open, as the whole history provides ample evidences, to welcome truth wherever they found, though they call themselves no-changers, The Jainas imported what was true and proper in the contemporary current professions and practices, into their own system and streamlined them as if they were their own and they experienced pride and dignity in doing this. This is because the nature of real Jain philosophy is fully charged with the spirit derived from the Theory of Manifold Aspects. Thus, the Jainas are, doubtless, in a position to say that of all the various Bhāratiya societies, theirs is in the vanguard so far as progressivism is concerned. No founders of philosophical system can do without taking the help or shelter from or under the Theory of Manifold Aspects. But the Jain philosophical system is the only
actually based on the bed-rock of the Theory of Manifold Aspects.
Founders of non-Jain philosophical systems are not as happy to subscribe to the Theory of Manifold Aspects as Jainas because it is erroneously believed to be the sole monopoly of the Jainas only. Leaving aside the consideration of the non-Jainas' attachment or aversion for the Theory, its value and importance do not decrease at all. There is no other option for any one excepting allegiance to it for the vision of truth and development of thinking if not for anything else. (2) Principle of Non-injury, (Ahimsā), the root-cause of the
Theory of Manifold Aspects (Anekānta). After this general discussion of the Theory, what is upto us now is to consider how the structure of Jain Metaphysics was raised on the ground of the Theory. Principle of non-injury was the only one for which Mahāvjra lived and died. Mahāvira visualized that every atom of the universe was inhabited by a living being. His sensitive and equanimous
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