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(5) Lust
For the Training in non-violence, we suggest theoretical as well as practical ways
I. Theoretical training involves the Metaphysical basis:
(1) Relity of soul
(2) Independence of soul
(3) Equality of all souls
(4) Relativity in all facets of living
(5) Peaceful Co-existence
(6) Moral and social values for healthy society
II. The Parctical training:
(1) Betterment and development of relation with human beings by teaching anekanta outlook. Narrow views on communnal, racial, sectarian and castes should be discouraged b propagating principles of equality of all living being.
(2) Expansion of relation with nature / all living beings (3) Limiting the relations and dependence on material world (4) Scientific training in yoga and meditation for self-restraint, control over emotions and passions and increasing tolerance power so that conflicts between various classes of people and various nations are minimized.
'Avashyaka' Sutra is an important Jain scripture that prescribes the 'dos' and 'don'ts' for laymen. In one of the twelve essential codes of conduct, it prohibits fifteen types of trades which involve tremendous violence. Two of them are, (1) cutting trees, as well as destoying the flora and fauna of forests (vanakamme) and (2) unlimited and uncontrolled excavation, including mining of earth. (phodikamme) these two prohibitions are very vital from the point of view of environmental protection.
Acharanga explains the different stages of soul, induced by karma. These are very important from the stand point of the environment.Jainism belives in the existence of six classes of beings. The five immobile bodied are earth, water, fire, air and vegetables.
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The sixth class consists of mobile beings having two to five senses. Violence itself is a sort of non awareness or the result of the latter. Non-violence consists in the wareness of one's own existence along with the existence of others.
Non-possession or Detachment
According to Mahaveera, the principal cause of violence is possessiveness. Today, the world is very much attached to the possession and control of personal wealth. This has resulted in the spread of violence and terrorism. Though Mahaveera prescribed the doctrine of detachment of wealth, he was not opposed to the ways and means of meeting the primay needs. He opposed the ideology of unrestrained ambition to accumulate wealth and power. Acharanga Sutra proclaims the effects of such ambitious mentality of modern society and prescribes ways and means to control them.
We can see today that unrestrained accumulation of wealth and power coupled with consumerism have resulted into conflicts, wars, exploitation, retaliation, revolution, culminating into violence, cruelth and suffering. This miserable state can only be cured by the spread of the message of peace, love, self restraint, compassion and non violence. We should spread the message of simple living and high thinking by self imposed control over sonsumrism. Rich people should desist from the vulgar show of wealth. The lavish exhibition of wealth and very rich life-style will evoke jealousy and resentment amongst common people. This would lead to unrest and bloody revolution.
The Jaina Doctrine of Anekantveda
The canonichi literature of the Jainas forms the basis of their philosophical thoughts. The basis of onekaveda is dual nature of all substance The Bhagavati Sutra detals with reality from the point of view of two major view-points (nayas) - the substantive (dravyaarthika) and the modal (paryaarthika). The substantive view is transcendental and the mode is emprical. Umasvati, who had mastered the preaching of Mahaveer, defined reality as consisting of origination, destruction and permanence. This again is based on the two view points of substance and mode. As the upholder of dualism of self and non-self,
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