Yatindrasuri Diksha Shatabdi Samrak Granth

Author(s): Jinprabhvijay
Publisher: Saudharmbruhat Tapagacchiya Shwetambar Shree Sangh

Page 1127

Application of Anekantavada
Dr. Ramesh S. Betai
But the most important achievement of In- man tries to get free from the bondage of Karma by dian thought was in philosophy. It was regarded as making a constant and persistent effort to break the goal of all the highest practical and theoretical the shackles of sins and constantly get enriched in activities, and it indicated the point of unity amidst merit - papa and punya. all the apparent diversities which the complex
(3) This will become possible by a life of vows, growth of culture over a vast area inhabited by dif- fasts. observance of a religious and moral conduct
produced. It is essentially one of the and love and respect towards all. spiritual aspirations and obedience to the law of
(4) A selfless, unselfish life of compassion in the spirit, which were regarded as superior to eve
which man constantly lifts his Jiva high, higher and rything else, and it has out lived all the political
highest for spiritual sublimation and also wishes changes through which India passed." S.N.
and prays for spiritual sublimation and also wishes Dasgupta.'
and prays for the blessed state of all. Introductory
(5) There is more of giving up, silent suffer
ing, restraint, enunciation and even self torture of in the realm of India philosophy, Shramana
the body so that the Jiva rises higher and higher. dharma Vis-a-vis Brahmanadharma is known. In the former the outstanding contribution of the jain
(6) Purity of the Jiva, a hard and steadfast life, faith is -
a simple life more of giving rather than receiving
and unstinted faith in breaking down the knots of (a) Anekatattvada or Anekajivavada-plural
bondage and to become Nirgrantha to deserve to ism of the souls or pluralism of Reality
aspire after the higher and the highest. (b) Uplift of the Jivas through self control, aus
In the sphere of knowledge that can guide terity, cessation of karma to rise to the blessed sta
the lives of the recluses and the men of the world tus of 'Siddha'.
(the shramanas and the shravakas) aspiring for a (c) Constant gradual enrichment of Jnana
higher life, we have the following doctrines. (Knowledge) of reality that follows, and,
(i) Anekavada (d) The consequent rise to the ultimate salva
. (ii) Syadvada tion (Moksha), the uniquely blessed state that all Jivas can aspire after, for which all the Jivas have
(iii) Saptabhenginaya equal right."
The theory of knowledge that evolves as a . In the reals of the conduct and character in
result of the relation of these three, applies both to worldly life, the dominant ideals and doctrines are -
Sadhus and Shravakas in their constant effort to
rise higher, so that one has a better life as a man of (1) The cultivation of a spirit of non-hurt to and
the world and the gradual scaling to the higher and compassion towards even the most insignificant
highest. Adherence to this is naturally more stiff and looking Jivas and universal love towards all. Non
steadfast for Sadhus. violence to life, or non-hurt to living beings in their basic doctrine.
Before we come to a discussion and analy
sis of the problem of Anekantavada and its appli(2) A Gradual Uplift of the Jiva through a se
cation in the different spheres of life, it is necesries of births and deaths, during the course of which
sary that we analyse in brief the different technical inionswonomwondomarosimindrom rennonia 1 promontoriononosticirocromancierownica