Book Title: Jainthology
Author(s): Ganesh Lalwani
Publisher: Jain Bhawan Publication

Previous | Next

Page 168
________________ us broader outlook to understand them and we are more near to the truth. It is due to vibhajjavāda, an analytic approach, the theory of anekāntavāda, in Jainism and sunyavāda in Buddhism came into existence, The positive analytic approach of Lord Mahävira gave birth to anekāntavāda and syādvāda and the negative analytic approach of Lord Buddha later on gave birth to śunyavāda. Both are in fact the childs of vibhajjavāda, or analytic method. Here I am not going into the details that how the theories of anekāntavāda and sūnyavāda emerged from vibhajjavāda. It is a matter of an independent paper. Here my submission is that this method of analytic approach towards the philosophical, ethical and other problems, has given a broader perspective to understand the things. Buddha and Mahavira both condemned onesided narrow outlook. For both, it is the main cause of religious as well as philosophical quarrels leading to intolerence. It is said that "one, who sees only one aspect of the reality is ignorant, a real scholar sees hundreds of aspects of it.” “The persons who possess only onesided view quarrels with each other."3 In Suttani pāta Lord Buddha says "He, who does not acknowledge an opponent's doctrine (dhamma), is a fool, a beast, a person of poor understanding. All those who abide by their own views, are fools with a very poor understading".4 "One who is firm in his own view and holds that his opponent is a fool; thus he himself brings on strife calling his opponent a fool and impure "5 Further, Buddha says There are two results of a dispute, first it is incomplete (picture of the truth) and secondly it is not enough to bring about tranquility. Having seen this, let no one dispute understanding khema (i.e., peace). It is the place where there is no dispute." "Those who maintain their own dhamma as perfect and other's dhamma as wretched, say that their own views (opinions) are the truth and so having disagreed they dispute, One becomes low by the condemnation 2 Theragatha, 1/106. 3 Udana, 6/4. 4 parassa ve dhammamananujanam balo mago hoti nihina panno sabbe bala sunihina panna sabbevime ditthi pari vvasana -Suttanipata, 50/3 (880) 5 sakayane capi dat thaham vadano kamertha balo ti para daheyya sayameva so methagamavaheyya param vadam balamasuddha dhammam -Suttanipata 50/96 (893) appam hi elam na alam samaya dube vivadassa phalani brumi evam pi disva na vivadi yetea khemami passam abibada bhumim --Suttanipata, 51/2 (896) JAINTHOLOGY/131

Loading...

Page Navigation
1 ... 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294