________________
disturb the others. It should not hurt others. While choosing to perform any action, I know that others have their respective choice of action. Before choosing he has to think that what will happen if all will follow the same, what he has chosen. That means he has to keep 'the others' at his place.Even Jains do believe in the concept of oneness of soul.It is rightly quoted in Acaranga Sutra, that to kill or harm others is tantamount to kill or hurt the self. So one should behave with others as one wishes to be behaved with the self. If he ignores such question that means he is in bad-faith. He becomes inauthentic."Even Jain philosophers do agree with the fact that the material cause of each and every action is the human being himself, but situations may be considered as an efficient cause. Jains believe in the theory of'ātmakartstvavāda', So no question of blaming others for one's auspicious and inauspicious karma-s that occurs.
In nutshell, we can conclude in this manner in the words of Vedānta philosophy: "ekaṁ sat viprā bahudā vadanti" i.e. Truth is one but the ways of expression differs. The jaina terminology and Sartrean jargon indicate the same concept but differ in the way of expression. . 4.7.4 Overlapping Between Jainism and Derridean Philosophical View Analytical Language Philosophy
Traditionally, the philosophy of language is concerned with speech. Speech was the model of traditional philosophy of Language. The speaker speaks something he intends to convey. Speaker addresses the hearer. When the hearer understands the meaning, communication occurs. Hearer can clarify the words, if he faces any difficulty.This is the significance of speech. So in the traditional method of philosophy of language, speech was
Acharya Mahāprajña. Jain Darshan: Manan Aur Mimamsa. Delhi: Adarsh Sahitya Samgha, 2008, p. 230.
119
