Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 77

Traverses on less trodden path...
severe method of examination. In Kaşaśuddhi, we have to see whether prescribed injunctions and prohibitions for one and the same act is noncontradictory or not. If these are non-contradictory then, it is real Sastra. For example, Jainism prescribes injunctions and probibitions in the case of self-restraint (ie. Sam yama). In this case injunction is to observe carefulness in walking, speaking, taking, food, keeping and receving things and evacuating bowels etc. and control of psycho-physical activities of miod, speech and body, which are known as Samitis and Guptis respecttvely. Prohibition is to avoid injury to all living beings, speaking untruth, stealiog, acquisition and so on. Hero injunctions and probibitions are for the perfection of Samyama, and non-contradictory in nature. Throughout Jina Sasana the same method is followed. In other words, Jina Śāsana prescribes means of liberation, and obstacles on tho path of liberation are prohibited. But this is not the case with other systems (Šāstra) where Artha and Käma are dominent factors and Makşa is secondary. Secondly, in Jainism non-contradictory injunctions, and prohibitions are prescribed to protect particular religious action while in other systems, injunctions are found contradictory. Statements like 'do living beings can be injured and injury done for Sacrifice is not injury' make their nature very clear Such type of Śästra cannot be purified by cheda method. All other śastras uphold only onesided view and Anekanta alone reconciles different view-points giving all sided meaning of Reality. Thus, Jina Sastra wbich upholds Ane kanta alone is real Śästra. 10 According to it Arman is one from the point of view of substance and many from the point of view of modifications. To judge things from all sides, Anekānta is only the alternative,
Anekantavada is systematic reconciliation of different kinds of Nayas. Naya is a partial view-point about reality. It cannot give complete picture of a thing. 11 It is right in its own way. But when only one aspect is taken to be real then it becomes fallacious, because reality has many aspects. 19 There is no contradiction involved and no violation of law of
liction, in applying opposito predicates to the same thing in diffe. rent capacities because, they are applied to its different aspects such as matter. state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in different capacity such
10. A.P. 1-18-32. 11. A.P 1-33 34. 12. Samagrena dvayalambe apyavirodhe samuccayak. Virodhe durnayavratah syaśāstrona
svayam hatāḥ. A.P.I-37.