Vaishali Institute Research Bulletin 4

SR No.: 522604
Original Sutra Author: N/A
Author: R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1983
Total Pages: 288
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 5 MB

Page 68

Contributions of Jaina Thought to Social Philosophy
59
Jaina system of thought does not mean the teachings of Mahavir or Parsvanath alone but it includes the thinking of all the twenty four Tirthankaras beginning from Rishavnatha. The Jaina thought comprises two distinct but related trends of metaphysics and of ethics culminating in religion. In metaphysics, it holds the doctrine of anekanta and in ethics it sticks to the principle of Ahimsā.
The impact of Jainism on social thought can be considered in terms of Jaina metaphysics and Jaina ethics. Jaina metaphysics revolves round the concept of anekantavāda. According to the Jaina the ultimate reality is complex in structure and can be understood from various points of view in order to comprehend its nature. Each approach gives a view of reality which is as valid as the picture of reality from another point of view. Nayvāda and Syādvāda are the two aspects of the fundamental attitude of anekanta. Naya refers to the point of view. An object may be looked at from different points of view. Of the many points of view from which we may consider an object or event, two are major: they are synthetic point of view (Samgrab naya) and the analytic point of view (paryaya naya). Another important distinction is between the noumenal (nischaya) and the phenomenal point of view (vyavahāra naya). Each naya represents one of the ways from which a thing or an event can be looked at. Seven points of view have been mentioned.
Syadvada is the logical expression of nayavāda as the expression of the different points of view by means of seven-fold predication. It is the formulation of the possibility of reconciling the apparent contradictions in the real whole.
In the light of the doctrine of anekanta and nayavada, we can understand the conflicting theories with regard to the origin of society. The idealstic theory of the relation between individual and society known as the Organismic theory may be interpreted as the view from the synthetic point (Samgrah Naya). The mechanical theory known as Individualism or the Social Contract theory will represent the Analytical approach (Vyavahāra naya). Similarly the Collectivist theory or Socialism would, on Jaina view, be paryaya naya or vyavahāra naya. Thus from the Jaina point of view each theory of the relation of Society and individual is only partial truth. None of the theories is wrong. The difference of view is Truth due to the fact that man views the reality from one point of view. is manifold. Each description is description of truth. Man is a finite being and unless he becomes omniscient, he cannot claim to know the