Jaina Literature and Philosophy a Critical Approach

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 92

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Aspects of Jainology Volume VI
religion and every culture has full right to exist, with all its Jainas, it is a means for welfare of human society and not peculiarities, but at the same time, it is its pious duty to for one's own enjoyment. The accumulation of wealth in work for the welfare of the whole humanity and be prepared itself is not an evil but it is the attachment towards its to sacrifice its own interest in the larger interest of the hording and lust for its enjoyment which makes it an evil. humanity. In the Jaina text Sthänängasūtra we have the If we want to save the humanity from class-conflicts, we mention of Grāmadharma, Nagaradharma, Rästrah arma will have to accept self-imposed limitation on our etc. referring to one's duty towards one's village, city and possessions and modes of consumption. That is why Lord nation that has to be fulfilled.
Mahävira has propounded the vow of complete non
possession for monks and nuns and vow of limitation of Problem of Economic inequality and Consumer Culture possession for laities. Secondly, to have a check on our
Economic inequality and vast differences in the mode luxurious life and modes of consumption he prescribed the of consumption are the two curses of our age. These disturb vow of limitation in consumption. The property and wealth our social harmony and cause class-conflicts and wars, should be used for the welfare of humanity and to serve the Among the causes of economic inequality, the will for needy, so he prescribed the vow of charity. In Jainism the possession, occupation or hoarding are the prime. vow of charity is named as Atithi samvibhāga. It shows Accumulation of wealth on the one side and the lust, for that charity is not an obligation towards the monks and worldly enjoyment on the other, are jointly responsible for weaker sections of society but through charity we give the emergence of present-day materialistic consumer culture. them what is their right. In Jainism it is the pious duty of A tremendous advancement of the means of worldly a house-holder to fix a limit to his possessions as well as enjoyment and the amenities of life has made us crazy for for his consumption and to use his extra money for the them. Even at the cost of health and wealth we are madly service of mankind. It is through the observation of these chasing them. The vast differences in material possession vows that we can restore peace and harmony in human as well as in the modes of consumption have divided the society and eradicate economic inequality and class human race into two categories of 'Haves' and 'Have nots'. conflicts. At the dawn of human history also, undoubtedly, these classes were existent but never before the vices of jealousy Problem of Conflicts in Ideologies and Faiths and hatred were as alarming as these are today. In the past, Jainism holds that reality is complex. It can be looked generally these classes were co-operative to eace other at and understood from various view-points or angles. For while at present they are in conflicting mood. Not only example, we can have hundreds of photographs of tree disproportionate distribution of wealth, but luxurious life from different angles. Though all of them give a true led by affluent people these days, is the main cause for picture of it form a certain angle yet they differ from each jealousy and hatred in the hearts of the poor.
other. Not only his but neither each of them, nor the whole Though wealth plays an important role in our life and of them can give us a complete picture of that tree. They considered as one of the four puruşarthas i.e. the pursuits individually as well as jointly will give only a partial of life yet if cannot be maintained as the sole end of life. picture of the tree. So is the case with human knowledge Jainas, all the time, consider wealth as a means to lead a life and understanding also, we can have only a partial and and not a destination, Uttaradhyayanasūtra rightly observed, relative picture of reality. We can know and describe the "that no one who is unaware of treasure of one's own reality only from a certain angle or view-point. Though protect one-self by walth's. But it does not mean that Jaina every angle or view-point can claim that it gives a true ācāryas do not realise the importance of wealth in life. picture of reality yet it gives only a partial and relative Acärya Amrtacandra maintains that the property or wealth picture of reality. In fact, we cannot challenge its validity commits violence. Jainas accept the utility of wealth; theor truth-value, but at the same time we must not forget that only thing they want to say that wealth is always a means it is only a partial truth or one-sided view. One who knows and it should not be considered as an end. Not doubt wealth only partial truth or has a one-sided picture of reality, has is considered as a means by materialist and spiritualist as no right to discard the views of his opponents as totally well, the only difference is that for materialist it is a means false. We must accept that the views of our opponents also to lead a luxurious life while for spiritualist, as well as may be true from some other angles. The Jaina theory of
Jainism