Lessons of Ahimsa and Anekanta for Contemporary Life

Author(s): Tara Sethia
Publisher: California State Polytechnic University Pomona

Page 61

Mahāvīra, Anekāntavāda, and the
World Today
SAMANI CHARITRAPRAGYA
Jain Vishva Bharti Institute
The canonical literature (Āgama) of the Jains is the primary source for the teachings and philosophy of Mahāvīra following his attainment of kevalya (infinite knowledge). One of the forms in which Mahāvīra's teachings and philosophical insights are presented in the Agama is his response to the questions frequently posed to him by his disciples, mendicants and the householders. A series of such questions and responses appearing in the Bhagvati Sūtra later on became the basis for the evolution of what has come to be known as anekantavāda (the Jain doctrine of many-sided reality). Take for instance Mahāvīra's responses to the following questions posed by Indrabhūti Gautam--one of the twleve Ganadharas and the principal disciple of Mahāvīra; Jayanti-a devoted and inquisitive śrāvikā and sister of King Shatānīka; and Somil-a dedicated and learned śrāvaka.
Gautam: Is the soul permanent or impermanent? Mahāvīra: The soul is permanent as well as impermanent. It is permanent with respect to its substance (dravya), which is
The word "Anekānta" was not used by Mahāvīra and does not appear in the Agamas. Siddhasena Divākar may have been the first Jain acārya to use this word. See Ācārya Mahāprajña, Anekanta: Reflections and Clarifications (Ladnun: JVBI, 2001), p. 9.
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