Anekantavada: Opening the Third Eye is the secret

[Guest guest]

Anekantavada: Opening the Third Eye is the secret

 

Anekantavada is one of the most important and fundamental doctrines

of Jainism. It refers to the principles of pluralism and multiplicity

of viewpoints, the notion that truth and reality are perceived

differently from diverse points of view, and that no single point of

view is the complete truth.[1][2]

 

This is to contrast attempts to proclaim absolute truth with

adhgajanyayah, which can be illustrated through the parable of

the " Blind Men and an Elephant " . In this story, each blind man felt a

different part of an elephant (trunk, leg, ear, etc.). All the men

claimed to understand and explain the true appearance of the

elephant, but could only partly succeed, due to their limited

perspectives.[3] This principle is more formally stated by observing

that objects are infinite in their qualities and modes of existence,

so they cannot be completely grasped in all aspects and

manifestations by finite human perception. According to the Jains,

only the Kevalins—the omniscient beings—can comprehend objects in all

aspects and manifestations; others are only capable of partial

knowledge.[4] Consequently, no single, specific, human view can claim

to represent absolute truth.

 

The origins of anekantavada can be traced back to the teachings of

Mahavira (599–527 BCE), the 24th Jain Tirthankarakara. The

dialectical concepts of syadvada(conditioned viewpoints) and

nayavada(partial viewpoints) arose from anekantavada, providing it

with more detailed logical structure and expression. The Sanskrit

compound an-eka-anta-vada literally means " doctrine of non-

exclusivity " ; it is translated into English as " scepticism " [5]

or " non-absolutism " . An-ekanta " uncertainty, non-exclusivity " is the

opposite of ekanta (eka+anta) " exclusiveness, absoluteness,

necessity " (or also " monotheistic doctrine " ).

 

Anekantavada encourages its adherents to consider the views

and beliefs of their rivals and opposing parties. Proponents of

anekantavada apply this principle to religion and philosophy,

reminding themselves that any religion or philosophy—even Jainism—

which clings too dogmatically to its own tenets, is committing an

error based on its limited point of view.[6] The principle of

anekantavada also influenced Mohandas Karamchand Gandhi to

adopt principles of religious tolerance, ahimsa and satyagraha.

[7]

 

Role in ensuring the survival of Jainism

 

Anekantavada played a pivotal role in the growth as well as

the survival of Jainism in ancient India, especially against

onslaughts from Saivas, Vaisnavas, Buddhists, Muslims, and

Christians at various times. According to Hermann Jacobi, Mahavira

used such concepts as syadvada and saptbhangi to silence some of his

opponents.[36] The discussions of the agnostics led by Sanjaya

Belatthaputta had probably influenced many of their contemporaries

and consequently syadvada may have seemed to them a way out of

ajnanavada. Jacobi further speculates that many of their followers

would have gone over to Mahavira's creed, convinced of the truth of

the saptbhanginaya. [36] According to Professor Christopher Key

Chapple, anekantavada allowed Jains to survive during the most

hostile and unfavourable moments in history.[47] According to John

Koller, professor of Asian studies, anekantavada allowed Jain

thinkers to maintain the validity of their doctrine, while at the

same time respectfully criticizing the views of their opponents.[47]

 

Aanekantavada was often used by Jain monks to obtain royal

patronage from Hindu Kings. Acarya Hemacandra used anekantavada to

gain the confidence and respect of the Calukya Emperor Jayasimha

Siddharaja. According to the Jain text Prabandhacantamani, Emperor

Siddharaja desired enlightenment and liberation and he questioned

teachers from various traditions.[48] He remained in a quandary when

he discovered that they all promoted their own teachings while

disparaging other teachings. Among the teachers he questioned was

Hemacandra, who, rather than promote Jainism, told him a story with a

different message. According to his story, a sick man was cured of

his disease after eating all the herbs available, as he was not aware

which herb was medicinal. The moral of the tale, according to

Hemacandra, was that just as the man was restored by the herb, even

though no one knew which particular herb did the trick, so in the

kaliyuga ( " age of vice " ) the wise should obtain salvation by

supporting all religious traditions, even though no-one can say with

absolute certainty which tradition it is that provides that salvation.

[48]

 

Anekantavada

From Wikipedia, the free encyclopedia

 

References:

1. Dundas, Paul (2002) p. 231

2. Koller, John M. (July, 2000) pp. 400–07

3. Hughes, Marilynn (2005) pp. 590–91

4. Jaini, Padmanabh (1998) p. 91

5. Monier Monier-Williams, English Sanskrit Dictionary, 2 volumes,

(London: Kessinger Publishing, 1851). ISBN 9780766183575 ISBN

9780766185456. Still the standard reference for Sanskrit in English,

many reprints, latest 2008, offered at Universität zu Köln

(University of Cologne) and several mirror websites.

6. Huntington, Ronald. " Jainism and Ethics " . Retrieved on 2007-07-18.

7. Hay, Stephen N. (1970) pp. 14–23

36. Jacobi, Hermann (1895) Introduction

47. Sethia, Tara (2004) pp. 7–8

48. Cort, John (July 2000) pp. 324–47

 

Opening the Third Eye is the secret

Acharya Mahaprajna

 

 

" Anekantavada is the central Jain doctrine of non-absolutism. The

acharyas (spiritual teachers) of anekanta have said there is nothing

permanent or impermanent in the world. The eye that looks for

permanence is one and the eye that looks for impermanence is another.

But the third eye is that which sees the truth. When that third eye

opens, a third category comes into being. That is neither permanent

nor impermanent but is both.

 

One man sees equality. Another sees the inequality. But with the

opening of the third eye, there is no equality or inequality;

everything is both equal and unequal… making for a separate category.

 

The opening of the third eye is the greatest secret

of `anekantavada'. As long as we continue to live between two

categories, we will find ourselves eternally with truth and

untruth, `black' and `white', `real' and `unreal'. With the opening

of the third eye, a third category comes into being. `That which is'

(Sat or Truth) begins to present itself.

 

When the third eye opens, the existing and the non-existent doesn't

remain the truth, but a union of both is understood, that contains

and reconciles multiple realities. Some say an object can be

described, some say it cannot. Some say that a certain thing can be

said while some others say it cannot be said. One philosophical view

believes that one can describe an object verbally and another

believes that one cannot describe it verbally.

 

Truth is always inexpressible, indescribable and cannot be spoken.

But it cannot be without words either. Another person says what is

truth if it cannot be spoken? Truth should be expressible. One eye

sees the verbal expression and the other the inexpressible. When the

third eye is opened then both is expressible and inexpressible. This

is the truth. Without opening the third eye of anekanta we cannot

understand the mystery of our existence. "

 

Acharya Mahaprajna

 

 

The Third Eye

" The third eye (also known as the inner eye) is a mystical and

esoteric concept referring in part to the ajna (brow) chakra in

certain Eastern and Western spiritual traditions. It is also spoken

of as the gate that leads within to inner realms and spaces of higher

consciousness…. In Hinduism and Buddhism, the third eye is a symbol

of enlightenment. In the Indian tradition, it is referred to as the

jnana-chaksu, the eye of knowledge, which is the seat of the 'teacher

inside' or antar-guru. "

 

Wikipedia – The Third Eye

 

 

CHAPTER 6

The Great Lotus Forest 909

" Happiness " 916

" You Have To Project That Depth, That Reality That Is Within You " 922

The Microcosm Within The Macrocosm (Brahmanda Pinda) 927

The Case Of The Double Vision 931

The Case Of The Double Talk 932

The Case Of The Double Witnesses 936

The Case Of The Double Time 938

The Case Of The Double Mothers 940

The Case Of The Double Bodies 955

The Case Of The Double Worlds 957

Homo Sapiens: Discover Your Self! 959

The Parable Of The Kingdom of God 963

The Proclamation Of The Kingdom Of God 968

" There Is Nothing To Look Outside, Everything Is Inside " 974

The Knowledge Within 978

The Offended Fools 985

The Revelations Of The Sacred Pujas 991

The Guru Puja 995

The Birthday Puja 1011

The Easter Puja 1014

Sahasrara Puja 1018

The Divine Musicians of Maa 1021

Jagoh Savera Aya Hai 1026

The Praises Of The Multitudes To The Almighty Creator 1028

Omar Khayyam's Legacy 1030

The Supreme Spirit Of God Almighty 1032

 

 

The Case Of The Double Vision

 

Kash can always see what is happening in the room with his eyes shut

in meditation on Earth, but before going into Nirvikalpa Samadhi with

the Great Adi Shakti in the Templum Spiritus Sanctus. In other words,

though his eyes are completely closed in the material world once the

metamorphosis into the spirit is complete he starts seeing with the

spiritual eyes from within himself. This is what the ancient Hindus

referred to as the Third Eye. If anyone walks in or does anything

else in the meditation room, he or she is witnessed, even if the

physical eyes are closed in deep meditation. This is because in the

Sahasrara the meditation only starts when the Spirit of the Living

God says so, and the eyes of the spiritual body are still open. Thus,

for a few minutes Kash is able to see with his two spiritual eyes

within, while the physical eyes are closed without.

 

There were numerous incidents when Kash watched activities taking

place around him, together with Shri Mataji and the Spirits of the

Holy One. He had on many occasions witnessed his father, mother or

brothers walking around him or doing other things, although he was in

Samadhi. He was meditating in the macrocosm (Earth) but in the

microcosm (Kingdom of God) he still had to go into meditation. Only

when Shri Mataji requests meditation does he close his spiritual

eyes. Then he does not see anything.

 

There was an incident that properly portrays this dimension.

 

On April 21, 1995, at 6:55 a.m. his father took the flowers from the

altar room to the balcony outside for watering. While they were

watered Kash went into the room to meditate. When the flowers were

brought back the father noticed that Kash was already in meditation,

eyes closed in deep concentration. After he had finished about 15

minutes later, his father asked if he had noticed anything. He

casually replied that he (father) was seen bringing the flowers and

putting them back on the altar. The Great Holy Spirit and all the

Immortal Beings also witnessed this entire episode as they had yet to

begin meditation in the Kingdom of Heaven. (Shri Mataji may have been

waiting for the flowers to be brought back and placed on the altar

before She commencing meditation.)

 

When asked how this was possible with his eyes closed, he explained

that in the Sahasrara they were still open as all the Messengers of

God were waiting for Shri Parameshwari to commence meditation.

 

Other examples have been given about how Kash observed food being

placed before the altar. This happened on many occasions and he

always witnessed the earthly actions of his human family with a quiet

detachment.

 

These may be miracles to humans but for him it was just the normal

Reality in Khuddah's Kingdom within. He has always maintained that

this Reality is more real than the physical world he lived in. The

basis for this opinion must have been the fact that not only he was

able to experience both worlds simultaneously, but that he was able

to witness the physical world from the spiritual world. The reverse

was not possible; from the physical dimension he was not able to

perceive the spiritual dimension within. It always had to be the

other way round. Incredible as it seems but all these mythical

experiences tallies with the proclamation of Shri Jesus 2,000 years

ago that the Kingdom of God is as small as a mustard seed, and within

all humans! Modern scientists are also proclaiming that the entire

universe sprung out of something that was smaller than an atom! The

Great Primordial Mother is proclaiming all this and much more.

However, She cannot enlighten further because humans do not have the

capacity to understand the Reality they cannot see, just as ancient

Jews were unable to comprehend Shri Jesus' Kingdom of God parable!

 

This crippling human handicap has made us blind, in all sense of the

word, to the infinite glory of our inner Reality. The human race must

learn to see again for our evolution demands that we progress

spiritually or perish physically.

 

" It is Wilber's contention that we have lost, over the last four

hundred years or so, the `third eye' of knowledge. We have used

extensively the `eye of the flesh' which studies matter, and also

the `eye of reason' which values logic and philosophy, but we have

lost the `eye of contemplation' or spiritual awareness. Without that

eye the person cannot perceive spiritual reality. With it, `the

knowledge of God is as public to the contemplative eye as is geometry

to the mental eye and rainfall to the physical eye.' Without it, we

have lost our deepest source of knowledge. "

 

Jean Hardy, A Psychology with a Soul,

Routledge & Kegan Paul Ltd., 1987, p. 211.

 

" The Prajnaparamita may be said to be standing on the line which

divides the absolute aspect of existence from its relative aspect,

and this line is a geometrical one just marking the boundary and

having no dimension. Even then we must not conceive the Prajna as

looking this way or that way when it wants to survey the two realms

of existence. If the Prajna were to take Sunyata alone without its

Asunyata, or Asunyata alone without its Sunyata, it would be no more

Prajna! To symbolize this, the Indian gods are furnished with one

extra eye cut straight up between the two ordinary ones. This is the

Prajna-eye (the eye of wisdom.) By means of this third eye the

enlightened are enabled to perceive reality yathabhutam, without

splitting it into two and then unifying them, for this splitting and

unifying is the work of abstract thinking. The Prajna-eye, placing

itself on the boundary line of Oneness and Manyness, of Sunyata and

Asunyata... takes these two worlds at a glance as one Reality. "

 

D. T. Suzuki, Essays in Zen Buddhism,

Third Series, Rider & Co., London, 1953, p. 269.

 

The Case Of The Double Vision

Shri Adi Shakti: The Kingdom Of God, 1999, page 931