Science And Jain Philosophy

SR No.: 007753
Original Sutra Author: N/A
Author: Raksha J Shah, Abhijit Muni, Pooja Banthia
Publisher: International Conference on Science and Jain Philosophy
Publication Year: 2016
Total Pages: 214
Language: English
Classification: Book_English
File Size: 47 MB

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International Conference on Science and Jain Philosophy 2016
(i) Selfishness (ii) Ignorance (iii) Scarcity (iv) Injustice (i) Selfishness-Selfishness lies at the root of all global problems. All immoral practices of global civilization arise out of selfish nature of man. Selfishness can be overcome by realizing the true nature of the soul.
According to Advaita Vedānta, the individual soul (ātmā) is identical with the
universal soul (Brāhman).This broadens our outlook and lifts us above selfishness. Buddhism, on the other hand, asks us not only to destroy our ego but also to believe that the soul, for which we struggle so much, is a non-entity. Both of these views represent idealism, where as Jainism is a realistic system. It propounds that the soul is a real, permanent entity and that each soul has a distinct existence. What Jainism lays down is neither a belief in the unity of life nor in the nonentity of the soul, but a distinction between the soul (jiva) and the non-soul (ajiva) and a victory ouer passions, which are based on a false conception of the identity of the two.
The above ethical idea, which Jainism gave with reference to individual Sadhana, could be interpreted afresh in the context of modern day global problems to suggest that all nations of globe could also maintain their individuality, and yet live in peace and harmony if negative ideas of anger, pride, hypocrisy and greed could be renounced.
(ii) Ignorance-In spite of spread of education in modern times, the problems of life seem to multiply rather than decrease. Of what use is knowledge, which binds us rather then liberate? Jainism teaches us that all knowledge is relative and co-related. Let us be receptive to every thought. One sided attitude only complicates global problems rather than solve them. It does not give us any solution to such ethical questions as
determinism' and 'freedom of will. Non-absolutism shows us the path of synthesis among fate and human effort; faith, knowledge and action; and supramoral plane of life and practical code of morality. The answer of Jainism to the problem of knowledge is represented in its doctrine of non-absolutism. Much of misunderstanding between one nation and the other of globe could be solved if we could adopt the attitude of non-absolutism on political problems.
(iii) Scarcity-"The greater the possessions, the greater the happiness" is the motto of many. Jainism and yoga teach us quite the opposite : "the lesser the possessions, the greater the happiness". Happiness comes from what we are and not from what we possess. We should realize the blissful nature of the soul, becomes free and be not the slaves of worldly objects. This puts an end to the struggle for wealth and other possessions The answer of Jainism to the problem of scarcity is : Be not attached to the worldly objects; be not their slaves; turn to the self within : from within comes the happiness. It is a state of inner peace and harmony. This does not imply a life of inertia, but a state fodynamic equilibrium of contentment and action.
(iv) Injustice-The bigger fish swallows the smaller ones. The mighty and the aggressive prosper; the humble and the meek suffer. The result is the rule of jungle. In the sphere of
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