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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
