Saman suttam

Author(s): Jinendra Varni
Publisher: Sarva Seva Sangh Prakashan

Page 21

(xvii) difficult. The inadequacy of language and the limitations of the meaning of words create conflicts and disputes now and then. The ego of man further accentuates the matter. The doctrine of Anekanta paves the way for harmony and removal of conflicts. There is an element of truth in every statement andit is possible to dissolve the conflict in a straightforward manner by understanding that element of truth. He who is not obstinate or persistent in his own point of view can solve easily almost every problem. Every person lives under the vital influence of Anekanta but he does not know that he lives the very light which illumines his life. So long as the sight is obscured by the veil of persistence, it is not possible to get a proper perspective of an object. The doctrine of Anekanta proclaims the independent existence of an object. In the world of thought, Anekanta is the tangible form of Ahimsa. Whoever is non-violent shall be the possessor of Anekant view of life and whoever possesses the Anekanta view of life shall be non-violent in thought and action.
The present form of Jainism as is available to us was inspired by the teachings of Mahavira. It is his religious code that is in vogue today. Mahavira brought about a synthesis between religion and philosophy. It is the harmony between knowledge, faith and conduct that can lead man towards liberation from misery. Action without knowledge or knowledge without action are both futile. The practice of truth that is known and the knowledge of the truth that is practised-it is only when both combine together that there can be fruitful result.
Nature of substance-Dharma
The nature of an object (or substance) is Dharma - this is the most significant contribution of Jaina philosophy - vatthu sahavo dhammo. Every substance in this world behaves according to its own nature. Its existence is attended with origination, sustenance and destruction. No substance, whether it possesses consciousness or is immobile, departs from its