JAINA Convention 2017 07 Edison NJ

SR No.: 527540
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2017
Total Pages: 176
Language: English
Classification: Magazine, USA_Convention JAINA, & USA
File Size: 51 MB

Page 111

ਵੀ ਹੈ ਵੀ ਤਾਂ ਵੀ
ਝੀਤ ਵੀ
ਵੀ ਤੋਂ ਵੀ
ਵੀ
ਵੀ
ਵੀ
ਡੀ
JAINA CONVENTION 2017
Scientific Attitude in
Jain Principles
Dr. Geeta Mehta Former Director, K. J. Somaiya Centre for Studies in Jainism
The person with insight (Kevali) is narrated in the Pravachana Saar 1.37, "All the modes of the substances which have appeared in the past and will appear in the future are known to the Kevali as if they are in the present". In Isavasya Upanishad such a person is described as Kavih, Manisi who can foresee the future, future problems and can suggest the solutions. Thus Tirthankars of Jain Religion had foreseen the future problems and had suggested the ways out of it. The principles, philosophical presuppositions suggested by the Tirthankars try to solve perpetual problems if we have insight to see through it.
Jainism is a system of Philosophy which is Realistic, Rationalistic, and Scientific. It is Realistic because it considers the material world as real unlike Idealist Advaitins. It is Rationalistic because it finds the rational explanation of the problems we face in the world. It is scientific because the basic principles are scientific.
Scientific basic Principles: The three basic principles of Jainism Ahimsa, Aparigraha and Anekantavada lead us to scientific way of life. By preaching non-violence Jainism accepts the Principle of co-existence. In the wider sense non-violence implies. 'Right to life for all coming from 'Respect for life'. Both these principles imply the modern motto of human rights and animal rights'. Non-violence is ethically oriented principle of conduct which can promote the spirit of universal brotherhood and peaceful co-existence. Non-violence would help humanity to live in harmony with nature. In social context, it implies practice of restraint in all activities.
Jainism offers an environmental ethics which can ensure sustainability. It believes that our spirituality should not permit us to exploit nature for our self- chosen purposes.
SPOKEN AND MENTAL NON-INJURY IN JAINISM In the Sutrakrtanga Sutra, it is said that there are three ways of committing sins: by one's own activity, by commission and by approval i.e. by body, speech, and mind.1
Sri Kundakunda Acharya explains carefulness in speech, Bhasha Samiti, in these words, "He who having renounced backbiting, ridiculing, talking ill of others, self-praising and harsh words, speaks what is good for himself as well as for others (is said) to have carefulness in speech"2