Environmental Doctrines of Jainism

Author(s): S M Jain
Publisher: S M Jain

Page 44

"Publicity methods and techniques should be changed according to changing times, situations etc. (Dravya, Kshetra, Kaal, Bhaava). Same pattern is not effective always and everywhere. The ideal publicity is that followers should exhibit righteousness in their thoughts, words and deeds." "प्रभावना विघ्नकरो हि रूढिवादोस्ति लोकेऽत्र मत द्वयन्न।
Tot : HTET 1-1 ATT Hui 130311" "Obsolete ostentatious rituals are rather harmful. All should accept this. Therefore ignoring the traditions, pattern of publicity should change according to changing times and situations."
This is very relevant in present context. It is estimated that over 200 crore rupees are being spent annually by Jains in obsolete ostentatious ineffective rituals like 'Pancha Kalyanaks' (Consecration of idols) and other religious practices (Vidhans). These can be done with simplicity without pomp and show reducing the cost even less than 10%. The same amount of money if spent on philanthropic charitable activities will give more effective publicity of Jain doctrines.
Pandit Chainsukhdas further cautions : 'कालानुकूलं न चलन्ति लोके, क्षेत्रानुकुलंच न ये मनुष्याः ।
ay gia, Eri avida hefug3051" "Those who do not act according to changing time and situation are fools and ridiculed every where and meet the downfall".
Some awakening is coming and some monks and Jain social organizations are extending charitable activities in organized ways.
In Jainism there is unique rational system of reasoning known as Syadvad (Anekant) to know the real truth in its totality:
"स्याद्वादनाम्ना भुवि विश्रुतेन, सदज्जनेनैव तु यस्य दृष्टिः । Yac ise, ASUTSTT
T eg: 1130
-Solah Karan Bhavana Vivek "The rational being (Samyagdrishti) is one who looks at things, understands truth by Syadvad (Anekant) system of reasoning"
There is no exact English equivalent of the word Syadvad (Anekant). It is "terminus techniqus" generally defined as nonabsolutism. It is a logical system of Jain philosophy. It reconciles analytical (Paryayarthik) and synthetic (Dravyarthik) view points. This is essentiality realistic. A real is only a part of system with an intrinsic network of relations in varying situations according to substance (Dravya), space (Kshetra), time (Kaal), and attitudes or modes (Bhaava). A real not only originates (Utpada) but is liable to cease (Vyaya) and at the same time capable of persisting (Dhrauvya). Things possess an infinite number of attributes, characters and present, past, future modes. The world of real is not only plurality but also unity. There is not only diversity of real but each of real is equally diversified. Anekant is philosophy of relatedness, integration, manifoldness, togetherness and harmony.
According to P.C. Mahalanobis, the architect of India's five-year plans, Anekant has certain interesting resemblances to the probabilistic and statistical view of reality of modern times. The seven categories of Syadvad (Anekant), the "Saptbhangi' - Syatasti, Syatnasti, Syatastinasti and others are necessary and sufficient to exhaust the possibilities of knowledge. No affirmation of judgment is absolute in nature and each is true in its own limited sense. There is no reason why things should be particulars alone. Things are both particulars and universal, not any one type exclusively. There is relational aspect also that every thing is related with every thing and this relationship involves the emergence of rational quality. Anekant is paragon of realism. There is a good deal of similarity in Anekant and latest scientific theories of relativity and quantum physics.
If reconciles even divergent views, gives respect for the views of others. It can be explained by a simple example of an individual's multiple relationships, Person 'A' is son for his parents, brother for sister, husband for spouse, father for his off springs etc. etc. if parents claim that he is their son only and similarly wife claims that he is her husband only then conflicts start. Parents should consider daughter