World Of Jainism

SR No.: 023359
Original Sutra Author: N/A
Author: Vishwanath Pandey
Publisher: Vishwanath Pandey
Total Pages: 132
Language: English
Classification: Book_English
File Size: 32 MB

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THE ORIENT
philosophy and ethics have not received that critical evaluation which could make it ever fresh and living. It has remained static.
One great contribution of Mahavira is his theory of nonabsolutism in thought, speech and deed (Anekantavada, Nayavada, Samata). Such an approach leads to tolerance (Sambhava), charity of heart and humility. This approach in a way, is another form or aspect of the principle of non-injury. Principle of non-injury becomes truely effective in action, only if there is a spirit of non-violence in thought and speech. If one is dogmatic or intolerant or harbours hatred, it is bound to result in violence of speech and action. This spirit of nonabsolutism leads to synthesis of opposite views or at least it leads to respect for each other's views and feeling of fellowship..
Mahavira's principles of Ahimsa, Aparigraha and Anekanta have greater value, and are of great need in the modern world than they were some 2500 years ago. Mahavira's principle of Samylam has greater relevance now than ever before. Man needs to learn self restraint in thought, word and deed against licence and intolerance which is so widespread nowadays. These principles can be the basis of true democracy, socialism and peace. Their application to the conditions of modern life cannot be the same as it was in Mahavira's time. Every great man is conditioned by his time and its needs. Life is too great and complex to remain in straight jacket for all time to come. It demands ever new synthesis from the contradictions it evolves and creates. Faith has to be renewed to be living. Spirit may remain the same, but it needs new forms. Free thought is the breath of life. Jainism is no exception to the need for critical re-examination of its practices to suit the needs of modern life.
These are stray thoughts. They have been germinating in my mind since years, but I have had neither the time nor the
lity for a deep and sustained study for a systematic exposition. They are necessarily incomplete and I crave indulgence of the learned, if I have misunderstood them. I am neither dogmatic about these views nor do I have a closed mind. I would be content if they lead to a fruitful dialogue.