Anekant of the Jains... The Science of Peace...

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Anekant of the Jains... The Science of Peace...

 

"To deny the co-existence of mutually conflicting viewpoints about a thing would mean to deny the true nature of reality"

- Acharang Sutra

 

Most of what we know as Jainism today is attributed to Mahavir and the

lineage of his followers. One of the most revolutionary and radical

thinkers of all times, Mahavir developed a unique method of analysis

which could be applied to any facet of our lives. He struck at the

roots of blind faith, biased dogmas, and authoritative absolutism with

the bold, open minded but simple principle of Anekantvad (non

absolutism or multi sidedness) and Syadvad (relativity of truth) which

to date is unique only to the Jain system of thought.

'Anekant' means multi-sided views. 'Syadvad' is composed of

two words - 'Syat' means from a certain point of view or from a certain

angle of vision and the word 'Vada' denotes the system of thought.

Emphasizing the limits of ordinary knowledge, Jain philosophy

presents the theory that truth is relative to the perspective (naya)

from which it is known. Furthermore, because reality is many sided and

knowledge true only from a limited perspective, all knowledge claims

are only tentative (syat) having the form, "X may be Y" or "X is Y"

under certain conditions rather than "X is Y" . Einstein's theory of

relativity in the field of mathematics and science bears great

similarity to Jain theory of Syadvad. The latter however is much wider

in its scope in all respects.

This NON-ABSOLUTE logic replaces certitude with relativity in thinking.

According to this principle, one may be right or one may be wrong. Even

the opponent may be right. Once we acquire this attitude, we can never

be intolerant to other's viewpoints.

King Vikramaditya once asked a question to all the scholars in his

court: what is 'truth'? That which is said repeatedly, that which is

said loudly, that which is said with authority or that which is agreed

by the majority? Stating that none of the above is complete truth,

Acharya Siddhasen Divakar answered "Every one has his/her own

definition of 'truth' and that it is conditional". Vikramaditya asked

again, "How about traditions? They have been established by our

ancestors and have passed the test of time"?

To that, Acharya Siddhasen replied "Would the system

established by ancestors hold true on examination? In case it does not,

I am not here to justify it for the sake of saving the traditional

grace of the dead, irrespective of the wrath-I may have to face".

-Dwatrinshika (6/2)

Acharya Suddhasen and many other Jain scholars like, Umasvati,

Kundakunda, Samantabhadra, Akalanka, Haribhadra, Hemachandra,

Yasovijayji, and in this century, Acharya Tulsi have contributed

extensively on this subject. It is also stated that practicing

Anekantvad is essential for 'Samyak Darshan' (rational perception) one

of the three jewels of Jainism.

Anekantvad is a dynamic philosophy of life through which we can lead a

life of partnership and participation, a life of friendliness and

harmony, a life of non-violence and equality. It touches almost every

aspect of life and envisage total change in the horizon of our outlook,

thought and action. It provides an integral, balanced and effective

approach to the solutions of the problems which mankind is facing

today. Thus it has the potential to facilitate the emergence of a new

society.

Like every other philosophy, Anekant of the Jains also suffered decay

with passage of time. It stagnated as Jainism degenerated into a social

system infested with ever multiplying (mis) interpretations and divided

into sects and sub-sects. In spite of the array of brilliant scholars

and original thinkers in its fold, Jainism for all practical purposes

has become a jumble of dogmas, idiosyncrasies and sectarian fights on

petty issues.

Although Mahavir is known as the most ardent opponent of ritualistic

religions, we have succumbed to ritualism. This ritualistic

traditionalism has made our thinking extremely definitive. The result

is that those who do not agree with us are treated as wrong and we grow

intolerant of descending views. Earlier, this kind of dogmatism was

based on ignorance, now however it is caused by certitude arising out

of conditional knowledge. What is not being realized is that all

knowledge is relative.

In Jainism, there is no place for dogmatism or fanaticism or

any kind of censorship. Anekantvad is one of the greatest contributions

of Jainism to world thought. And yet, we who claim to be Jains don't

practice it! Instead of re-examining our faulty traditions, we attack a

person who does not speak in favor of it! Through strong rules and

censorship, we try to suppress thoughts and practices of others. We

even impose our ideas on others on the name of tradition or 'Jinvani'!

A recently published Jaina Convention Guide-lines is a vivid example of

this. I quote here, #2 paragraph 3 "Any activity, performance,

presentation, discourse, food or drink at the convention that may

violate the canons of Jainism or are considered objectionable to Jain

community shall be prohibited." Have we really understood the canons of

Jainism? How can the objection of a certain sector of Jain community

justify any kind of censorship in a Jain convention?

After voicing strong opposition to this, by the Connecticut delegates

at the last Jaina board meeting, the board, in recently published

'Jaina Focus' tries explaining that the guidelines are not to exercise

censorship. However they refuse to change the language in the guide

line!!!

One of the main purposes of the Jaina Conventions (as I have understood

it) is to exchange ideas and to promote learning. Scholarship has no

room for censorship. Thus we all must make sure that any kind of

censorship is not exercised by Jaina or the convention committee at any

future conventions. We also have a responsibility to convince Jaina

board to remove the language in the adopted guideline that leaves no

possibility of censorship. http://www.anekant.org/tott_anekant_of_the_jains_the_science_of_peace.htm