Models of Conflict Resolution and Peace in Jain Tradition

SR No.: 269132
Original Sutra Author: N/A
Author: Nalini Joshi
Publisher: ZZ_Anusandhan
Total Pages: 13
Language: English
Classification: Article & 0_not_categorized
File Size: 90 KB

Page 8

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3744TA 40 (2)
Mithyātva-guņsthāna. (ii) While explaining Siddhahood, Uttarādhyayana mentions, a ftos --- Pascuftos 3FRlciIH STP.14 The gender and sectarian bias is thus overcome by this categorization, (iii) In the early centuries of Christian era, Jainas develop a format or model of 54 Mahāpurusas or 63 Salākāpurusas. They categorized the influential or illustrious personalities into Tirthaṁkaras, Vāsudevas, Baladevas, Cakravartins etc. 15 The famous Hindu Purāņic personalities like Rāma, Lakşmaņa, Krsna, Balarama, Jarāsamdha, Bharata Cakravarti etc. got their 'space' in Jaina environment. This allinclusive tendency must have created a harmony with the Hindu brethren. E : The Model to Remove Social Injustice.
This model emerges rightly from the philosophical concept of 'Jiva' in Jainism. Jivas or individual souls are infinitel, each separate from the other. The transmigratory souls go through the cycle of births and deaths according to their own Karmans. The Jainas do not believe in any creator God, so the classes and castes are created by human beings and not by God. Basically all Jivas possess same status and are equally eligible for one's spiritual progress. On this philosophical ground Jainas tried to remove the class-barriers and caste-conflicts. The views on Aśramas and Jātis are reflected in many texts like Uttarādhyayana. 17 In Jaina tradition, Svetāmbaras have conferred the same religious and spiritual status to woman folk. In Jaina Saṁgha, right from ķşabhanātha, Sādhus, Sadhvis, Śravakas and Śrāvikas are enjoying equal rights.18 Jainas give equal status to women but in practice, even today, Sādhvis enjoy inferior status than Sādhus. A reform is taking place, but the pace of the reform is very slow.
One more observation is very noteworthy under this model that the literacy rate in Jain women is comparatively very high.