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2. (Akriyāvādi) - Non-Action-oriented- who considered the soul
as non-doer of action. 3. (Ajñānavādi) - Ignorance-oriented- who believed that
knowledge brings in disputes in its wake æ so not to go in for theoretical/philosophical discussions & considered ignorance
to be bliss. 4. (Viņayavādi) - who would pay more attention to good moral
behaviour."
In this period of theoretical confusion, two great persons came on the scene-Bhagavan Mahavira & Mahatma Buddha. Gautam Buddha was in favour of foregoing debates & discussions as a solution to rise above fanatic & fundamentalist perceptions. But this way the human curiosity would not be satisfied, whereas the man of the period was in search of an acceptable explanation of the mystery of life & death, the universe & all else. In fact the man wanted to know the truth- the enlightenment, as it may be called, amongst all the existing ãismsä, because all the schools at that time were busy in trying to cut down each other & judged each other''s wisdom accordingly.
Bhagwan Mahavira put forward a broad vision and an all embracing philosophy. He said that any fundamentalism and fanaticism, or considering one school as the only and final truth cannot be true. It is laid down in Sūtrakrtānga that to praise ones belief and degrading the other's faith leads that absolutistic person (Ekāntavādi) to the continuous and unending circle of life and death. Bhagvan Mahavira has said that insisting on a single faith and belief as the only true faith and belief is the biggest hindrance in the path of the search for truth." A fixation of belief is attachment and where there is attachment, the whole truth cannot be seen. Whole truth can be seen only by a detached person - A person with attachment even if he is able to see the truth, contaminates the truth, because of his attached vision. The defect of believing in singleness of his own faith makes the vision untrue, and if that fixation be absent, the same truth will be visible to him as truth. One cannot arrive at truth, by disowning others truth, simply because they are other people's truth. Truth cannot be approached through disputes. Philosphic Background
Anekāntavāda is basic to structure of Jain metaphysics. It seeks to reorient our logical attitude and asks us to accept the unification of contradictions as the true measure of reality. It is easy to unlock the
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