Jain Studies and Science

SR No.: 006923
Original Sutra Author: N/A
Author: Mahaveer Raj Gelada
Publisher: Jain Vishva Bharati
Publication Year: 2007
Total Pages: 272
Language: English
Classification: Book_English
File Size: 6 MB

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32 / JAIN STUDIES AND SCIENCE
restrain any avoidable act of physical or mental assault. This thin line of ‘noviolence' and 'inevitable-violence' separates the Anagaar with Agaar. Mahapragya has therefore segregated religion from duty. According to him, “religious conduct is one which leads to self-enlightenment, while the dutiful conduct is one which confines to social obligations. In Jain religion even the minutest act of violence is unpardonable; in a societal set-up such a condition is not applicable."
To effectively inculcate non-violence and non-possession, Acharya Tulsi launched Anuvrata movement. He emphasised that right-conduct can be achieved through right-thinking. Under this movement, he made his followers to swear - (i) not to accumulate colossal possessions and (ii) not to indulge in any kind of anti-national activity. In addition, he provisioned for several other guidelines which proved helpful in developing a responsible and duty-bound citizen. Today, Anuvrat movement is pioneering the human welfare under the able guidance and discipline of Acharya Mahapragya. 2. Jain Philosophy
Unique to Jain philosophy is its concept of Anekant. At times some interpreters explain it as the 'real' can exist in infinite ways or modes, but factually, Anekant means that the truth can be known through numerous paths like all the radii of a circle confluence at its centre. Truth is one, singular and unique but there can be more than one ways to reach it. Here arises a very piquant situation – what if someone knows a partial fact and unaware of the whole truth? Anekant, therefore, adds that a truth involves manifold aspects. An observation of an object at a particular spatialtemporal instant is just one facet of the truth. An example in SthanangSutra, where the jiva (soul) is defined in several alternative ways, elaborates this:
1) It is singular to each animated being. 2) It could have two types – bonded with karmas or liberated. 3) It has three properties - origination, transformation and perpetuity.
Likewise, there are ten different ways to look at it. Therefore, a nonabsolutistic approach is the most prudent. This attitude can mitigate several confrontations among different sects, societies, states and nations.
A famous anecdote in which ten blind men touching different parts of an elephant, come up with different observations, explains Anekant in right