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Jaina Concept of Peace
he is committed to the security of family members and their belongings. In the same way the persons, who are in government can not get rid of it. For they are the custodians of human rights and national property, Prof. Murty also maintains. "Aggressive and unjust wars have been condemned by Hindu, Buddhist, Jaina scriptures and moralists, but they had to admit that defensive and just wars may have to be undertaken without giving up maitri (friendliness) an karuṇā (compassion) for pepole of both the sides "22
It is true that in our times Gandhi planned a nonviolent method of opposition and applied it successfully. But it is not possible for all to oppose non-violently with success. Only a man, unattached to his body and material objects and with heart free from malice, can protect his rights non-violently. Again, such efforts can bear fruits only in a civilized and cultured human society. A nonviolent opposition may be fruitful only if ranged against an enemy, having a human heart. Its success becomes dubitable if it has to deal with an enemy having no faith in human values and is bent upon serving his selfish motives by violent means.
As far as occupational violence and the violence, taking place in routine-activities of the life, is concerned everyone cannot shake it off. For, so long as a person has to earn his livelihood and to seek fulfilment of his physical needs, deliberate violence of vegitable kingdom is unavoidable. In Jainism, intentional violence to mobile animals by a house-holder has been forbidden even when it becomes necessary for the maintenance of life and occupation. So far as the violence takes place in defensive activites and wars, Jainas hold, that it should be minimised as for as it is possible and innocent persons should not be killed at any cost. Jaina thinkers suggested various methods for nonviolent wars and to minimise the violence in even just wars. The war, fought between Bharata and Bahubali was an example of non-violent war.
Though some or other form of violence is inevitable in our life yet we should not conclude that the observance of non-violence is of no use in the present. Just as violence is inevitable for living, non-violence is also inevitable for the very existence of human race. So far as the existence of human society is concerned it depends on mutual co-operation, sacrifice of one's interest for that of his fellowbeings and regard for others' life. If above mentioned elements are essential for our social life, how can we say that non-violence is not necessary for human life. Society
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does not stand on violence but on non-violence, not on claiming our rights but on accepting the rights of others as our duty. Thus, the non-violence, is an inevitable principle for the existence of human society. At present we are living in an age of nuclear weapons due to which the very existence of human race is in danger. Lord Mahavira has said in Acaränga that there are weapons superior to eact other, but nothing is superior to non-violence23. Only the observance of non-violence, can save the human race. Mutual credibility and the belief in the equality of all beings, can alone restore peace and harmony in human society. Peace can be established and prosperity can be protected on the earth through non-violence and mutual faith-only.
Regard for others ideologies and faith
Fanaticism or intolerance is the another curse of our age. Jainism, since its inception, believes in and preaches for peace, harmony and tolerance. It has been tolerant and respectful towards other faiths and religious ideologies throughout its history of existence. In Jainism, one hardly comes across with instances of religious conflcts involving, violence and bloodshed. Atmost one meets with instances of disputations and strongly worded debates concerning ideological disagreements. The Jaina men of learning, while opposing the different ideologies and religious stand-points, paid full regard to them and accepted that the opponents' convictions may also be valid from a certain stand-point.
Among the causes, generating fanaticism and intolerance, the blind faith is the prime one. It results from passionate attachment, hence is uncritical or 'unexamining' outlook. It causes perverse attitude. In Jainism, various types of attachment are enumerated; among them darśanamoha/dṛṣṭiraga (blind faith), due to its very disposition, has been reackoned "Paramount". In point of fact, it is considered central in religious intolerance. It leads one's attitude towards a strong bias for one's own and against other's religion. Non-attachment is, therefore, considered as a precondition for the right attitude or perception. A perverse, hence defiled attitude renders it impossible to view the things rightly, just as a person wearing coloured glasses or suffering from jaundice is unable to see the true colour of objects as they are. "Attachment and hatred are the two great enemies of philosophical thinking. Truth can reveal itself to an impartial thinker"24
One who is unbiased and impartial can perceive the truth in his opponent's ideologies and faiths and thus, can possess deference to them. Intense attachment unfailingly
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