Jaina Literature and Philosophy a Critical Approach

SR No.: 001936
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 126
Language: English
Classification: Book_English, Philosophy, Religion, & Literature
File Size: 13 MB

Page 79

some may give a slogan, "one world religion", but it is neither possible nor practicable, so far as the diversities in human thoughts are in existence. In the Niyamasara it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions, neither with other sects nor within one's own sect."29
Jaina Concept of Peace
Haribhadra remarks that the diversity in the teaching of the sages is due to that in the levels of their disciples or in stand-points adopted by the sages or in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, the illness and the climate, so is the case of diversity of religious teachings.30 So far as diversity in time, place, levels and understanding of disciples is inevitable, vividity in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerant outlook and to establish harmony among them. Thus, Jaina theory of Anekantavāda prevents us from being dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, more essential in solving the conflicts owing to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes "The spirit of Anekanta is very much necessary in society, specially in the present day, when conflicting
Reference
1. Bothara, Surendra, Ahimsa:, The Science of Peace, Foreword, D.R. Mehata, p. XVII.
Ibid, p. 46.
2.
3. David, C.W., The Voice of Humanity, p. 1.
4. Acarang (Ayaro), Jaina Visva Bharati Ladnun, 1/7/149. 5. Ibid, 2/4/96.
6. Encyclopaedia of Religion and Ethics, Vol. IX, p. 700. 7. Umäsväti, Tattvärthasutra, 5/21.
8. See, K.S. Murty, The Quest for Peace, p. 157.
9. Sūtrakṛtänga(Suyagado), Jaina Visva Bharati Ladanun,1/
11/36.
10. Acaranga (Ayaro), Jaina Visva Bharati Ladanun, 1/8/3. 11. Bhagavatisūtra (Bhagavai) Jaina Visva Bharati Ladanun,
1/9.
12. Sotrakṛtänga (Suyagado) Jain, Visva Bharati Ladanun, 1/11/11.
13. Uttaradhyayanasutra, ed. by Sadhvi Chandana, 32/19. 14. Ibid, 32/7-8.
15. Daśvaikäliksütra (Dasaveäliyam) Jaina Visva Bharati Ladanun, 5/37.
16. Acaranga (Ayaro), Jaina Viśva Bharati Ladanun, 1/4/1.
17. Praśnavyäkaraṇasūtra, Agama Prakasana Samiti Byavara,
73
ideologies are trying to assert supremacy aggressively, Anekanta brings the spirit of intellectual and social tolerance.31
For the present day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for other's ideologies and faiths is maintained 'Jainism from its earlier time by these days. Mahāvīra mentions in Sūtrakṛtänga those, who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth, will remain confined to the cycle of birth and death.32 Jaina philosophers all the time maintain that all the view-points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points.
Jaina saints also tried to maintain the harmony in different religious-faiths and to avoid religious conflicts. That is why Jainism can survive through the ages.
The basic problems of the present society are mental tensions, poverty, violence, fundamentalism and the conflicts of ideologies and faiths. Jainism try to solve these problems of mankind through three basic tenets of nonattachment (Aparigraha), non-violence (Ahimasa) and nonabsolutism (Anekanta). If mankind collectively observes these three principles, peace and harmony can certainly be established in the world.
2.1.21.
18. Umāsväti, Tattvärthasutra, 5/21.
19. Avasyakavṛtti, Ratlam, pp. 661-662.
20. See, Schweitzer, An Anthology, ed. C.R. Joy, pp. 248-83 Quoted by K.S. Murty, The Quest for Peace, p. 42. Daśvaikālikasūtra (Ladanun), 6/10.
21.
22. K.S. Murty, The Quest for Peace; Prologue, p.XXI.
23. Acaränga (Ayaro) Jaina Viśva Bharati Ladanun, 1/3/4.
24. Tatia, N.M., Studies in Jaina Philosophy, P.V. Research Institute, Varanasi, p 22.
25. Utträdhyayanasūtra, Sanmati Jñänapitha Agra, 23/25. 26. Haribhadra, Lokatattva Nirṇaya, Jaina Grantha Prakashaka Sabha Ahmedabad, Verse 38.
27. Siddhasena, Sanmatiprakarna (Jñanodaya Trust, Ahmedabad), 1/28.
28. Yasovijava, Adhyatmopaniṣat (Jainadharma Prakasaka Sabha, Bhavanagar).
29. Kundkunda Niyamasara, 155 (The Central Jaina Publishing House, Lucknow).
30. Haribhadra, Yogadṛsti Samuccaya, 133 (L.D. Institute, Ahmedabad).
31. Vaiśali Institute Research Bulletin, No. 4,p. 31.
32. Sūtrakṛtänga, (Suyagado), Jaina Viśva Bharati, 1/1/2/25.