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view in its approach to reality than other schools of thought that obstinately cling to one particular aspect only. It rejects EKANTAVAD or a dogmatic assertion of one's own prejudice and an effort to squeeze truth into a preconceived readymade framework. Seen in this light, Anekant is of paramount value in self-evolution, because it stimulates synthesis (Samanvaya), equanimity (Somyata), sympathy (Sahanubhuti), cooperation (Sahayog), and tolerance (Sahishnuta). Anekant helps in shaping thought orientation not only in terms of self-salvation but also towards creating a collective conscience of society for peace, harmony, compassion, piety, fearlessness, fraternity, equity and justice. Tatwartha Sutra affirms this by saying that
“Souls influence each other through service which may be favourable or unfavourable, beneficial or harmful. They create a common
environment and live together in weal and woe.” Anekantvad or Syadvada rationalizes human thought and behavior and equips it with a spirit of reconciliation, mutual understanding and accommodation. In a deeper sense it elevates the individual self to the realm of the universal or the cosmic self. If anekant technique is used to untangle the complex social, religious, cultural, economic or political strategies, the world could hope to be free from the tense and bitter confrontational atmosphere. Such is the potential power of this principle of omni-perception. Renowned Jain saint Mahapragyaji has described Anekant as the practical philosophy emanating from enlightened and rational perception (Samyak Gyan). Dogmatic views or arrogant assertions have resulted in creating most world problems. Anekant is the bridge that will take us beyond these problems and crisis situations. Acharya Sushilkumarji has analysed the significance of Anekant in terms of its being a unique tool that prevents distortion or falsification of truth, promotes liberal, conciliatory and yet ethically correct environment in the society, rejects blind
A Portrait of Jain Religion
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