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Application of principles of anekānta will prevent recurrence of incidents like demolition of Babri Masjid, murders of three Gandhis (Mahatma, Indira and Rajiv), attacks on Aksaydham and Ragunath temples, massacre of Godhra,serial bomb blasts in different states of India and so forth. Practice of the teachings of anekānta will stop occurrence of the gigantic scandals and scams, which have plagued and defamed the entire Indian community. Terrorism, which is threatening the very survival of humanity, is a misplaced misconception of freedom and patriotism. To uproot this, we need guns of anekānta and not the ammunitions of destruction.
* Jainism, from its inception accepts the oneness of the human race and oppose these man-made divisions of caste, creed etc. The incident of Chandanbālā as a slave and Mahāvīra received alms from her is the living example of equality during the period of Tīrthankara Mahāvīra. He declared that ekka maņussa jāi' i.e. human race is one and nobody is inferior or superior by accepting the alms from the hands of sudra or slaves. All men are equal in their potentiality. No one is superior or inferior as such. It is not the class, colour, but the purification of self and good conduct that makes the difference.
Jain ācāryā-s hold that it is not the mutual conflict but mutual co-operation which can help us in this regard. As Jains have anekāntic perspective, they believe in the unity of mankind, but unity for them doesn't mean absolute unity. By unity they mean an organic whole in which every organ has its individual existence but work for a common goal i.e. human good. For them unity means unity in diversity. They maintain that every caste, religion, culture and language has full right to
'Adiprāņa of Jinsenācārya. Ed. Pannalal Jain. Varanasi: Bhārtīya Jäänpītha,
314 edn., 1988, verse-38.45. ? Ayāro. Ed. Muni Nathmal (Ācārya Mahāprajña). Ladnun: Jain Vishva Bharati Institute, 1971, 2.49.
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