________________
SCHOOL
TIONAL
OF
JAIN STUDIES
SELF STUDY IS THE SUPREME AUSTERITY
B.5.8
स्वाध्याय परम तप
•
Anekānta in Present Day Social Life
Prof. Kamla Jain
The problems of our society seem to multiply daily notwithstanding scientific and technological advancement and an excellent communication system. The world is getting smaller and smaller. Today, we think of the world as a 'global village' not only because of an advanced communication system, but also in the sense of inter-racial co-existence. We have vast networks of rapid surface communication and information systems but we have a very disappointing interaction system at the social and emotional levels. One often wonders whether our society will be able to solve these problems even if there is more growth and development in economic and technological spheres. Our society has become a curious mixture of advanced technology and backward psychology (mind-set). We are witnessing blind barbaric religious fundamentalism, a mad display of anti-secular forces, which reflect the disturbed mental state of people. There appears to be no limit to the extent of fanaticism. In the name of religion the creed of intolerance is pursued and nurtured. A fundamentalist group of Lashkare-Jabbar in Kashmir promulgates its coercive dikat for the dress code of Kashmir Muslim women. Young women were attacked with acid bulbs for appearing in public without covering their faces. In Pakistan a teenager expressed his anguish and frustration by hoisting an Indian flag. The police in Islamabad arrested him and implicated him on the charge of treason, which could amount to as high a punishment as death. Deepa Mehta's film 'Water' ran into troubled water in Varanasi, and the 'Miss World' beauty contest invited violence in the city. There creed of intolerance is mushrooming to such an extent that acceptance of the views of others has become rare and the pressures of obscurantist and communalist forces are getting stronger and stronger.
In this paper, I suggest that the Jaina tradition may offer a solution to such problems. The essence of Jaina philosophy may be captured in the following three terms: ahimsā, anekānta and aparigraha. Most significant of these is anekanta as it has the benefit of samyakdarśana (right attitude) and samyag-jñāna (right knowedge) which are pre-requisites to samyag-caritra (right conduct). Ahimsa and aparigraha both rightly come in the category of samyag-caritra. The three-samyag-darśana, samyag-jñāna and samyag-cantra-together are called triratnas (three jewels), and constitute the path of liberation as stated in the opening
Page 90 of 273
STUDY NOTES version 5.0
