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then Ekanta will disappear. The pure exercise of intellect will give rise to a synoptic view-point expressed in the Anekanta and the different partial view-points get merged in the Anekānta, just as the different rivers get merged in the sea.
A SOURCE-BOOK IN JAINA PHILOSOPHY
Upadhyāya Yagovijaya says that one who has developed the Anekanta outlook does not dislike other view-points. He looks at other view-points with understanding and sympathy, just as a father looks at the activities of his son. One who believes in the Anekānta outlook looks at the conflicting and diverse theories of realities with equal respect. He does not look at the diverse theories of realities as one superior to the other. He has the spirit of equanimity in approaching for the understanding of the problems of other theories. In the absence of the spirit of equanimity, all knowledge would be fruitless, and any amount of reading the sacred texts would not lead to any fruitful results.1
Haribhadra Sūri says, that one who develops the ekanta attitude and insists on his point of view is one-sided in his approach and would like to lead others also to his points of view. But the one who develops the synoptic outlook based on the anekanta attitude is always guided by objective and rational considerations in evaluating the theories of reality.
Anekanta states that the nature of reality should be considered and studied purely from the rational point of view without prejudice or bias. The ekānta attitude is compelling and it drives us to accept its point of view and discourages us to accept the others' point of view.
A milk-maid churns the butter milk, and while churning the buttermilk, she pulls the string on the side and loosens the string on the other. The consequence is butter is extracted from the buttermilk. Similarly, if we look at the different points of view of knowing reality in their proper perspective, considering the primary points of view as important and the secondary points of view with their due considere
1. Yasovijaya-Jñānasāra
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