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

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Vaishali Institute Research Bulletin No. 4
whole reality. But the approaches of man to comprehend the reality are all in the correct direction if he does not claim his view to be final. All his views are relative. Thus the catholicity of attitude of the Jaina thought comprised in the doctrine of anekānta helps us understand, and evaluate problems facing social philosophy.
The ethics of Jaina system of thought with its insistence on Abimśī (non-violence) logically follows from its metaphysics of anekanta. If every judgment is partial truth, and no view about any matter is to be disputed; we should show respect to every view. We should be tolerant to others. Insistence on tolerance can bring about social amity. If we adopt the principle of tolerance in our life, there could be no scope of conflict in society. Mahavira's characteristic contribution is religious tolerance. In promulgating Jaina religion, he never deprecated other religions and never tried to prove that other religions are false. As a thing can be considered from many points of View (anekāntavāda), he advised people to find out the truth in anything after taking into account several sides or aspects of that thing. Thus the principle of anekāntavāda does not engender the feelings of enmity or hatred towards other religions because it believes that other religions will also be having some truth. Religious and social tolerance inculcated in the spirit of the Jainas can go a long way to solve the crisis affiicting society. Anekāntavāda is not meant to solve only the the ontological problem. “By enunciating the priciple of Anekāntavāda Tirthankara Mabavira advocated the principle of tolerance and asserted that it could be applied to intellectual, social, religious and other fields of activities". 1
Ahimsa not only inculcates tolerance but it also endorses Jaisa metaphysical theory that all the souls are potentially equal. And as no one likes pain, inflicting pain should be avoided at all costs. Since all living beings possessed soul, the principle of ahimsā or non-injury was extended to cover all living beings. Violence or Himsa is of three kinds : (i) physical violence like killing, wounding and causing physical pain, (ii) violence by using hursh words, and (iii) menial violence like bearing ill-will or ill feeling towards others. Abimsa is abstaining from all these types of violence and adopting an attitude of love towards all living beings. If ahimsa is practised as envisaged by the jaina thought by every individual, it would produce far-reaching consequences in social field. Unity which is the virtue of a society can be achieved by observing the
1. Sangave, V. A., Life and Legacy of Mahavira (Veer Nirvan
Bharti, Meerut) p. 101.