$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 165

CONDUCT
C07- Jain Ethics and the Environment
vegetables. Do not pollute water, air, and earth." The teaching of Ahimsa refers not only to the avoidance of physical acts of violence but also to the avoidance of violence in speech and thoughts. Ahimsa also refers to an active concern and compassion for fellow humans and other living beings. Ancient Jain texts explain that intention to harm or the absence of compassion are what makes actions violent. Ahimsa also has a deeper meaning in the context of one's spiritual advancement. Violence imposed upon others in any form by our body, mind, or speech leads to the bondage of new bad karma, which hinders the soul's spiritual progress. In other words, violence towards others is a violence towards one's own soul because one acquires
bad karma, which impedes one's spiritual progress and journey towards liberation Anekäntaväda (Doctrine of Multiplicity of Viewpoints)
The concept of universal interdependence underpins the Jain theory of knowledge, known as Anekäntaväda. In this ever-changing universe, an infinite number of viewpoints exist for any situation. These viewpoints depend on the time, place, circumstances, and nature of individuals. Anekäntaväda means acceptance of all viewpoints; which are in accordance with reality, positive in nature, and do not deny any genuine viewpoints. This is also known as non-absolutism. This leads to the doctrine of Syädväda or relativity, which states that the expression of truth is relative to different viewpoints (known as Nayas). What is true from one point of view is open to question from another viewpoint. Absolute truth cannot be grasped from any one particular viewpoint. Absolute truth is the totality of individual (partial) truths from many different viewpoints, even if they seem to contradict each other. However, it takes into account the positive viewpoints of other human beings, other communities, and other nations, leading to interdependent coexistence. Characteristics of Anekäntaväda:
• Equanimity towards all • A strong urge to seek the whole truth
Belief in many possibilities and acceptance that the truth can consist of seemingly opposing views
• Consideration the truth expressed by oneself is a partial truth and accepting truth even if it is
expressed by adversaries A deeper understanding of Anekäntaväda and Syädväda provides great insight into the problems of human interactions that cause conflict, grief, envy, and hatred. Similarly, it is highly applicable in understanding social problems and national strife. More importantly, these doctrines also provide
ways of resolving global differences and conflicts. Aparigraha (Non-possession)
Jain ascetics have no possessions. Similarly, Jainism advocates that lay followers should minimize their desire for accumulation of possessions. This will help one's spiritual progress. Giving charitable donations and one's own time for social and religious projects is a part of a Jain householder's obligations. This sense of social obligation cultivated from religious teachings has led Jains to establish and maintain innumerable schools, colleges, hospitals, clinics, orphanages, relief and rehabilitation camps for the handicapped, old, sick, and the disadvantaged as well as hospitals for ailing birds and animals. Wants should be reduced, desires should be curtailed and consumption levels should be kept within reasonable limits. Using any resource beyond one's needs and misuse of any part of nature is considered a form of theft. The Jain faith also declares that waste and creating pollution are acts of violence.
Compendium of Jainism - 2015
Page 165 of 398