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JAIN JOURNAL: VOL-XLI, NO. 2 OCTOBER. 2006
both of them disturb integrity and solidarity of mankind. The Jainas, therefore, laid stress on the eliminationn of attachment and aversion"; the root causes of selfishness and intolerance respectively. They firmly believe that the stable integration and solidarity of mankind can only be established on the rational grounds of equality and benevolent and cooperative nature of all sentient beings.
The grounds for human solidarity :a) Equality of human beings :
The Jainas strongly hold the equality of all human beings and propound the rational maxim “that which thou desireth for thyself desire for others that which thou desireth not for thyself, thou shall not desire for others also. This is the essence of teachings of the Jina."
They further say just as suffering is not agreeable to you, it is so with other beings; endowed with regard and equanimity, be compassionate and co-operative to all beings as you are towards yourself.
This Jaina concept of potentional equality of all sentient beings is the core of Jaina-theory of non-violence and can serve also basis for human solidarity and integration. Non-violence is nothing but to give an equal treatment to all sentient beings, of course, prominently to human beings. Non-voilence is a regard for life, which is an essential condition for co-existence.
b) Human race is one
Jainism does not discriminate between man and man on the basis of their caste, creed and colour. According to Jainism , all barriers of caste, creed and colour are superficial. They vehemently declare the human rece is one." In later period indeed the concepts of caste
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