Mahavira's wisdom of anekanta

Lord Mahavir was the twenty fourth and the last Tirthankara of the Jain religion. He became a Siddha, living for ever in a state of complete bliss. I felt I should speak to him to clarify some doubts I have today.


Lord Mahavira, Your journey and experience are just amazing. I have some queries which I would like you to clarify. Could you answer them ?


Of course

Is it possible for people now to aim at enlightenment ?


Yes, of course. All Tirthankaras were born as human beings but they have attained a state of perfection or enlightenment through meditation and self realization.
This can be aimed for by anyone, anytime

The ultimate objective is to attain the total freedom from the cycle of birth, life, pain, misery, and death, and achieve the permanent blissful state of one's self. This is nirvana

What is the way to do this?

The first step is to recognize that it is necessary to destroy his inner enemies like anger, greed, passion, ego and so on
As human beings, we keep going in and out of these traps, and one must remain guarded.

What is the stumbling block that one may face?


From eternity, every living being (soul) is in bondage of karmic atoms, that are accumulated by its own good or bad deeds. Under the influence of karma, the soul is habituated to seek pleasures in materialistic belongings and possessions.
Karma goes beyond sinple cause and effect of action. Even one’s thoughts do accumulate karma.

Self-centered violent thoughts, deeds, anger, hatred, greed, and such negativities too need to be discarded.

I can only stress upon avoiding all situations and actions which may lead to violence.

Today, I would like to also stress intolerance too is a kind of himsic (violent) thought.

Here, I quote Acharya Kundkund who rightly stated “I am presenting a comprehensive knowledge of soul as differentiated from external objects based on my understanding and experience. Accept it if (in your estimation) it satisfies the condition of authenticity (PRAMAAN). But if I fail in my description, reject it.”

Such humility is what one needs to emulate.

Further, anekantavada, a principle I have spoken about also points out to diverse points of view being acceptable.

What is anekantavada?


Anekāntavāda 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.
This is to contrast attempts to proclaim absolute truth with adhgajanyāyah, In the story of the blind men and the elephant, 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. Since we cannot comprehend objects in all aspects and manifestations; no single, specific, human view can claim to represent absolute truth.

In practice, Anekāntavāda encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of anekāntavāda 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.

The principle of anekāntavāda actually influenced Gandhiji to adopt principles of religious tolerance, ahimsa and satyagraha. Even here, he was not dogmatic about vegetarianism, for instance, but only shared his own experience.The key is not to sit on a seat of judgement.

Can karma also be used in a negative manner? For instance, some people do not really get moved by the suffering of others, stating past karma as the cause.


Yes, of course. Unfortunately, sometimes people do not understand karma as dynamic.
We must remember that just as ego is thought, so is pride, self righteousness and intolerance.

As I thank and take leave of Mahavira, I understand the deep significance of acceptance as a way of life of true Jains and hope we all learn religious tolerance from the principle of Anekanta..

Being a Sikh (learner) with Guru Nanak

Guru Nanak, the first Guru in Sikhism denounced wrong practices of those days, even if they were in the name of religion and found his path in discovering a supreme Godhead who although incomprehensible, manifests in all major religions.

Sat sri Akal, Guruji. I have deep respect the tenets of the Sikh religion but am not clear in some areas. Could you clarify them for me?

Of course, my dear. Go ahead.

What was the original foundation of Sikhism?

I realized and traveled all over India and the world and found the basic truth that there is One God who looks after the welfare of all. There are no other division like Hindu. Muslim and so on.

I introduced the langar, a meal shared as a way of not just service but bonding and sharing.

All through, I was against empty religious rituals, pilgrimages, the caste system and the sacrifice of widows. In my time, there were both priests and mullahs who exploited people’s weaknesses and I told people to be free of any such dependence.
I told people also that one not should depend on books alone for religion but practice religion in the true sense in one’s own life.

Isn’t the forbidding of gurus and using the Guru Granth Sahib alone as a guru a kind of contradiction? After all, you too were a Guru at one time. Besides, you yourself have stated that there should not be a dependence on books alone.

Let me explain. During my time, all followers still remained Hindu, Muslim, or of the religion to which they were born, but then gradually they became known as the Guru's disciples, or Sikhs, ‘people who learn’.

It was here that my followers began to refer to my as teacher, or guru.

When Guru Gobind Singh became the Guru, he felt we should maintain the principles as they were and not allow any more change and therefore, asked the Granth Sahib to be the only guru.

Now that Sikh-ism is a religion, as long as people are following the basic tenets of the religion which are really tenets of humanity, people can remain Sikhs (learners) of wisdom. If this guidance is sought from a human being and people seek a person for some guidance, there is no issue.

There are some countries and some airlines which do not allow the Sikhs to carry a kirpan (sword). How should a Sikh respond to this?


See, the five Ks each had a specific symbolism as that time.

Kesh - uncut hair and beard, as given by God, to sustain him or her in higher consciousness; and a turban, the crown of spirituality.

Kangha - a wooden comb to properly groom the hair as a symbol of cleanliness.

Katchera - specially made cotton underwear as a reminder of the commitment to purity.

Kara - a steel circle, worn on the wrist, signifying bondage to Truth and freedom from every other entanglement.

Kirpan - the sword, with which the Khalsa is committed to righteously defend the fine line of the Truth.

Now, in today’s world, carrying of a kirpan is neither necessary nor really useful. If one does come across injustice or wrong ways being practised, defend it courageously with the appropriate tool.

What is important is adherence of these principles, not the external symbols.

Regarding the five Ks, I have even said in the Guru Granth Sahib,

Kabeer, when you are in love with the One Lord, duality and alienation depart.
You may have long hair, or you may shave your head bald. ||25|

So, kesh (hair) is an external symbol, not an intrinsic core of Sikhism. Such is the case with all other symbols.

You adhere to the nirgun (formless) God, is it not?

Yes, that is true. I have maintained that God can be neither incarnated nor represented in concrete terms. In my time and even now, sometimes this workshop does lead to mindless rituals and conflicts. Still, if there are some who wish to worship Him with a form, that’s fine as long as the principles of truth and righteous conduct are upheld. I am aware that some of my own devotees keep my photo to pray and that is all right if it helps them connect more easily to the divine.

Which are the principles which you would like to emphasize in today's world?

Courage, equality of all and integrity is something that has sadly deteriorated. If all could work to revive it, the world would be a wonderful, safe place. This is what I sincerely wish for the entire world.



As I thank and take leave of Nanak ji, i realize the power of what he espoused when he spoke of a universal, unifying approach to the divine and hope that we learn to celebrate the lives of the Gurus and the universality of the liberating faith that they helped found.

A tryst with Shankaracharya

Adi Shankaracharaya is an epitome of Hindu wisdom and a pristine guru. Continuing my quest to speak with masters and prophets, I thought I would consult him to clarify the doubts that still persist in my mind.

Swamiji, Pranam. I am born a Hindu and am enamoured at your story and teachings. Sometimes, however I am confused by some of the tenets that prevail. Could you help me understand these better in today’s context ?

Of course. I will be happy to.

In your time, the caste system was sacrosanct. Today there is more openness but many people still do feel each group has slightly different traits and so there was an order created through the caste system. What is your opinion?

Of course, there are differences as humans are bound to be different. But, this is no way means one group is superior to another. Further, birth is not the deciding factor. Each person is who is his because of so many factors. So, I feel and have stated also that caste system is a stumbling block to realization. In my own case, when I happened to see a Chandala as one of a lower caste, I was jolted to realize it is highly contradictory to the principles I espouse.

Similarly, not accepting others because they are different in any one aspect, such as the God they pray to, is also one such stumbling block.

Only if we see all people as part of the same cosmos can we be true followers of Vedanta.

Why then do we have different Gods?


Just as there are different colours in the rainbow, different notes in music, there are different Gods and deities. The seven colors of the rainbow are actually manifestations of pure white light. But, doesn’t a rainbow look beautiful because of the different shades? Just as there is no reduction of harmony in nature with these differences, there should not be any disharmony because of differences. Sameness is not unity. Understanding is.

Some claim idol worship is not a good practice. And yes, there are some sacrifices undertaken in front of idols that even I don’t understand. Even the ecological damage during Ganesh festivities clearly create too much pollution. How do we understand these?


If through idols, you are able to connect better with a higher power, then do continue but remember to understand the symbology.

If Ganesh’s symbology is understood, none of you will create so much ecological damage in his name. A simple prayer to give more determination and persevere on the right path despite obstacles would make the vignaharta much happier.

Similarly, pray to Lakshmi for abundance (not excessive wealth but ample for your needs), Saraswati for wisdom and Durga for a sense of right and wrong and supporting justice.


With people of other faiths, how best must we understand the differences?


Each has evolved in a particular mileau in a particular context. Even Hinduism which we say is the oldest is not static but dynamic. It is necessary to grow with times while keeping the principles of oneness, compassion and both inner and outer peace as the goal.


Inner and outer peace?

We end each chanti with Shanti, Shanti, Shanti. First for inner peace, second for the environment around us and the third for the entire world. Only the approach of bringing change through a change in our own selves can ever wok, be it in one’s family, one’s environment or in the entire world.

Still, if others create violence, what should we do ?


The other you speak about, is obviously also a part of the same cosmos. Approach him with an attitude of understanding and peace. If nothing, at least don’t foster hatred.

If you do wish to make a difference, ask, why is this violence happening? What can I do to prevent it and bring about better understanding? All this obviously can be done only in a non violent way. .

However, would non-violence succeed?

Of course it will but you would need to continue your efforts not remain passive. See, the satyagraha of Gandhi almost succeeded but not completely only because of people not being able to understand oneness in the complete sense. Remember, the seed he has sown is not dead yet. Foster it to bloom completely.

As I bow and take leave of the Shankaracharya, I offer my gratitude and seek his blessings for all of India and indeed the world to move towards this pristine understanding of each other as part of a single cosmos.

Happy to have been proven wrong

I used to wonder how Varun was managing to run an NGO, dreamindia2020.org , entirely manned by volunteers.

Though Varun has shared many experiences of his, I did feel there could be a shortcoming due to a volunteer-only concept and his geographical distance today which he makes up for by being in constant touch (he is the US while the work is going on in India).

Volunteer I did as one of the slums the group worked in was close to my home, but still wondered whether something more was needed.

Geeta’s story, however, has made me rethink on the entire issue. Geeta was very determined to pursue an education in the science stream in the eleventh standard. Those of us in India do know that’s not such an easy task, financially, even for well those with reasonably deep pockets.

Voila! the government began junior colleges with a tie up with reputed coaching centres, where students of government schools are not charged any fees. A volunteer’s efforts in taking her and ensuring her admission there has now made Geeta realize her dream.

I for one, do feel it is going to be the first of many steps in Geeta’s foray into the education of her dreams.

Most of all, am really happy to have been proven wrong in assuming that serious steps could not be taken in a volunteer only organization.

The spirit of enquiy

An article from Life Positive I deeply cherish.

Both science and spirituality rely on, and benefit from, the mental attitude that is widely known as 'scientific temper'. More

The purpose of life.. who is being asked

"What is the purpose of my life, " is an existential quest which had led to many unusual journeys. Some of them are chronicled in here

Listening with love and compassion

Long ago, in ancient India, Angulimala - "the one wearing a garland of fingers" - struck terror in the hearts of all. He virtually controlled the whole forest. Once, the Buddha set off on the route frequented by Angulimala.

"Please do not go on this route. Angulimala does not spare anyone," people begged, but the Buddha merely smiled and told them to be at ease.

As soon as the Buddha had traversed a little distance, he could hear thundering footsteps. Angulimala had seen him and was trying to catch up. The Buddha walked steadily while Angulimala ran desperately. Strangely, Angulimala was just not able to do catch up with the Buddha. Utterly frustrated, he cried out, ''O Bhikkhu (monk), stop, stop!'' though he did not really expect the monk to stop, thinking there was some magical power in the monk.

To his surprise, the Buddha stopped, turned around, and replied calmly: ''I have stopped. It is you who have not stopped.'' Totally bewildered, Angulimala looked on as the Buddha continued, ''I say that I have stopped because I have given up killing all beings. I have given up ill-treating all beings, and have established myself in universal love, patience and knowledge through reflection. But you still have not given up killing or ill-treating others and you are not yet established in universal love and patience. Hence, you are the one who has not stopped. You could, however, stop anytime you wish to.''

Nobody had ever spoken to Angulimala in such a calm and compassionate manner. The peace that he felt just by being in the Buddha's presence was overwhelming. With tears in his eyes, he threw away the necklace of fingers and his weapons. Choked with emotion, he pleaded with the Buddha to admit him to the order of the bhikkhus. The Buddha willingly did so.

Many in the order were aghast. Bound by Buddha's order, they did not oppose the decision but avoided interacting with Angulimala, the dreaded bandit. Observing this, the Buddha counselled Angulimala: "Be patient. Your bad karma will cease to haunt you if you remain calm and composed.''

Angulimala understood and continued serving in the community patiently and lovingly.

Over a period of time, he realised he was especially skilled in helping women in labour as blood, pain and shrieks did not unnerve him. Gradually, his past identity dropped and he became known as the person who was very skilled in helping women deliver babies.

This tale reveals many truths. The statement of the Buddha, "I have now stopped", that was crucial in effecting Angulimala's transformation, is a wonderful message of compassion and empathy. It says: "I have been there and I understand what you are going through." There is no fear or pity, just deep understanding.

Once transformed, Angulimala struggled to earn the respect of others. The Buddha counsels him to keep going, for, in due course, by following the path, he is sure to gain acceptance of the community. This shows us that penitence may be tested severely but, if it is genuine, there is acceptance at the end of the struggle. Redemption happens only with time and sincere effort.

At the societal level, this tale is eternally relevant in showing us that even a hardcore criminal can turn into a socially responsible and caring individual if he is approached with understanding and empathy. Buddhahood is within reach if only we take the path of love and compassion.


Published in Times of India's Speaking tree, 01 August, 2009