Jain Journal 2001 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 48

JAIN: THE RELEVANCE OF THE TEACHINGS OF LORD MAHĀVIRA
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and personal. For social reconstruction, in fact, for the survival of the society, voluntary limitation of desires and personal possessions is the only solution. Environmental degeneration due to too much spread of consumeristic way of life can be checked only by the self-imposed discipline of limited desires and limited possessions. Amassing of wealth for the sake of accumulation will not help the individual nor the society, it is harmful for both, with increase in disparities leading to consequent evils of mental restlessness, jealousy, envy, corruption etc. The middle path of icchä-parimana (limiting of desires) would check both poverty and luxury with the motto that possessions are only a means and not the end in themselves."16
Anekant: Regard for other's Ideologies & Faiths
Today it is due to the progress of science and technology, the world has practically become a single family. Hence, we should have broadness of our thoughts also. We cannot solve world problems with parochial outlook and sectarian thoughts. According to Dr. Ramji Singh, "Inter-existence is the positive option for mankind. Either there is organic growth of mankind or there is organic destruction of human civilisation. The growth of scientific knowledge and outlook has destroyed most of our false dogmas and superstitions, but it has failed to provide us knowledge that could sublimate our animal and selfish nature. Animality has been dominating our individual as well as social behaviour. Hence, our life has become full of tensions, turmoils and disorders. Therefore, although we are outwardly pleading for worldpeace and non-violence, we have been preparing for war. Humanity is tottering to-day upon the brink of the principle of self-annihilation due to the lack of proper understanding which includes understanding ourselves and understanding the views of others."17
Jaina preachers say that the knowledge which determines full meaning of an object through the employment of one-sided knowledge is partial knowledge. Reality has got innumerable characteristics. A valid knowledge is defined as that which gives us knowledge of things in their various aspects. All objects have innumerable characters, hence all things are multi-dimensional or Anekantik. Though every angle or view point can claim that it gives a true picture of reality, it gives only a partial and relative picture of reality. One who knows only partial truth must not discard the views of others as totally false. We must accept that the views of others have also validity from some other angles. Jaina theory of Anekantavāda emphasies that all the
16. Aparigraha--the human solution, p. 92. 17. Jaina Perspective in Philosophy and Religion, 215.