Page 53 - Acharya Vinoba Bhave in 21st Century ISBN

21oha “krkCnh esa vkpk;Z fouksck Hkkos dh izklafxdrk

in the opposite direction, to one outside the train, they are stationary. Because of this relativity of truth,
the concept of Anekantvada is also known as Syadvada, or the notion of may be.

The idea of Anekantvada is very well illustrated by the Jain parable of six blind men and the
elephant. They all touched the elephant, the one who felt its side believed it was like a wall, the one who

touched the leg thought it was like a pillar, the one who touched the ear thought it was like a fan, one
touching the trunk said it was like the branch of a tree, one who held the tail said it was like a thick rope

and the one who touched the tusk said it had the shape of a spear. They quarreled with each other till
a man who could see passed by and pointed out that each of them was right, but that their own

experience was but one aspect of the reality. The truth was, in fact, the synthesis of their individual
experiences.

The idea of Anekantvada is Jainism’s greatest contribution to human thought. It fosters tolerance
and a respect for another point of view and a healthy spirit of sympathetic understanding, reconciliation,

cooperation and coexistence as well as a freedom from cultural regimentation or dogma. In Vinobaji,
the concept of Anekantwad gave rise to an extreme catholicity of view in which it was not sufficient to

merely tolerate or accept another religious viewpoint but to approach it with a spirit of understanding,
respect and appreciation.Jain scriptures have written extensively on the path one should follow to

realize the true nature of the atman, and to free it from the bondage of karma. The two essentials of
the path are nonviolence and truth, ahimsa and satya. These two essentials were the two pillars that

supported the grand edifice of Vinobaji’s life. Therefore, they merit a closer look.

(c) Non-Violence and Truth
If Anekantvada is Jainism’s greatest contribution to human thought, ahimsa or nonviolence is

its most sublime gift to human action. Jainism recognizes the sanctity of all life. This principle is a natural
outcome of its philosophy of oneness of life based on the concept that all life is a manifestation of the

soul, and that the true nature of each soul is the same, pure, blissful and serene. The Jain concept of
nonviolence, which is also the Gandhian concept, is not a mere passive abstention from injury to

others, but a positive quality based on love for all. Jain philosophy is perhaps unique in embracing in the
fold of this relationship of love and oneness of life all living beings including non-humans. The Jain path

of nonviolence is not an instrument of the weak or the timid, but a path of courage and fortitude.
Vinoba’s life provided the most vivid demonstration of this fact.

Vinobaji’s unique idea of Satyagrah was based on the twin concepts of nonviolence and truth.
Satyagrah to him was not coercion but a vindication of truth through suffering. The Satyagrhi had to

believe in truth and nonviolence. His love had to embrace the opponent, because only when such love

53