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The Central Philosophy of Jainism
to kill any living being. We should cultivate a feeling of kindness and compassion for all living creatures, and killing, or inflicting pain upon, others will be allowed when and only when it is unavoidable. 15
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Mahavira carried this concept of non-violence from the domain of practical behaviour to the domain of intellectual and philosophic discussion. Thus the Jaina principle of 'respect for the life of others' gave rise to the principle of respect for the views of others. In fact, the essence of the anekanta doctrine was embodied in this principle of respect for the views of others. Thus Kapadia has noted:
"...
this doctrine of anekānta-vāda helps us in cultivating the attitude of toleration towards the views of our adversaries. It does not stop there but takes us a step forward by making us investigate as to how and why they hold a different view and how the seeming contradictories can be reconciled to evolve harmony. It is thus an attempt towards syncretism."16
The philosophic position of the Jainas in this way found expression in the anekanta doctrine, a doctrine that was characterized by toleration, understanding and respect for the views of others. This is a unique character of Jaina philosophy and religion, which I find most admiring. For, very seldom such a sincere attempt has been made to understand the position of the adversary. Whether the fundamental assumption of ontology (i. e., the thesis that reality is many-sided or things are basically of infinitefold nature) is correct or not, is another matter. But certainly the professed catholicity of the Jaina outlook (an attitude which the early Jesuits shared, perhaps, from a different motivation) can hardly be denied.
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