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Question : Can any of the teachings of Jainism have an universal appeal?
Answer: Yes, the Syadvada, the way of expression and the way of relating not only one's self but also all that one does and believes to that which or who is separate and different from one : the theory of multiple points of view. Since the advent of quantum mechanics during the early part of the present century, scientists are puzzled to express not only what the quantum is : wave or particle or both, finally that which is 'uncertain' but still having a sort of consciousness existing only as a tendency', not any thing describable. If only they had accepted this method of 'Syadvad'!.
The second teaching is that of 'Aparigraha', non-accumulation translated practically as voluntary simplicity: no aggrandizement, no gluttony, no selfishness, love and regard for all else, live and let live, the inner sense of sharing and co-operation and contentment. If only this was accepted by mankind, the world trapped in the vortex of war and violence, competition and aggression, strikes and lock-outs could still be saved. It will be the transformation of the human species to the species yet to be born.
Question ; And finally what is the universe and how it is created?
Answer: Acharya Umaswami in his 'Tattvartha-Sutram', almost two thousand years ago has clearly stated the Jaina view in his laconic aphorism: 'Utpada vyaya dhrouvya yuktam Sat: All that is Sat i.e. exist has origination, transformation and permanence. Permanance in imp ermanance. Compare these words with what Gary Zukav has stated in his recent publication on the subiect of New Physics: 'as revealing itself as a sparkling realm of continuous creation, transformation and annihilation a romance and excitement and holiness which is the universal dance of particles, blackholes, stars and even the unbroken wholeness. Also the evolutionist Erich Jantch by declaring
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