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The Solution of World Problems : A Jaina Perspective
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Anekāntavāda emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle, we should have regard for other's ideologies and faiths. The Anekānta- vāda forbids to be dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness more essential to solve the conflicts taking place due to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes, "The spirit of Anekanta is very much necessary in society, specially in the present days, when conflicting ideologies are trying to assert supermacy aggressively. Anekänta bring the spirit of intellectual and social tolerance".
For the present-day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for others ideologies and faiths has been maintained in Jainism form the very beginning. Mahävira mentions in the Sūtraktänga, those who praise their own faiths and ideologies and blame those of their opponents and thus distort the truth will remain confined to the cycle of birth and death'?. Jaina philosophers have maintained that all the judgments are true by their own view points, but they are false so far as they refute other's view-points totally. Here I would like to quote verses from works of Haribhadra (C.8th A.D.) and Hemcandra (C. 12th A.D.), which are the best examples of religious tolerance in Jainism. In Lokatattvanimaya Haribhadra says: "I bear no bias towards Lord Mahāvira and no disregard to the Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted. Hemacandra in his Mahādeostotra says" "I bow to all those who have overcome attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Siva or Jina''. Thus, Jaina saints have tried all the times to maintain harmony in different religious- faiths and tried to avoid religious conflicts.
The basic problems of present society are mental tensions, violence and conflicts of ideologies and faiths. Jainism had tried to solve these problems of mankind through the three basic tenets of non-attachment or non- possessiveness (aprigraha), non-violence (ahimsa) and nonabsolutism (Anekanta). If mankind observes these three principles, peace and harmony can certainly be established in the world.
economic inequality, political subjugation and class conflicts not only today but from its remote past. Though some of these have assumed an alarming proportion today, yet, no doubt, the most crucial problem of our age is, for coming generation would be, that of ecological disbalance. Only a half century back we could not even think of it. But today, every one is aware of the fact that ecological disbalance is directly related to the very survival of human race. It indicates lack of equilibrium or disbalance of nature and pollution of air, water, etc. It is concerned not only with human beings and their environment, but animal life and plant-life as well.
Jainism presents various solution of this ecological problem through its theory of non-violence. Jainas bold that not only human and animal being but earth, water, air fire and vegetable kingdom are also sentient and living beings. For Jainas to nollute, to disturb, to hurt and to destroy them means commit the violence against them which is a sinful act., it is their firm belief that earth, water, air, fire and vegetable pave the way for the protection of ecological balance. Their every religious activity starts with seeking forgiveness and repentance for disturbing or hurting earth, water, air and vegetation. Jainäcäryas had made various resrictions of the use of water, air and green vegetables, not only for monks and nuns but for laities also. Jainas have laid more emphasis on the protection of wild-life and plants. According to them hunting is one of the seven serious offences or vices. It is prohibited for every Jaina, whether a monk or a laity. Prohibitions for hunting and meat-eating are the fundamental conditions for being a Jaina. The similarity between plant-life and human life is beautifully explained in Ācārängasūtra. To hurt the plant life is as sinful act as to hurt human life. In Jainism monks are not allowed to eat raw-vegetables and to drink unboiled water. They cannot enter the river or tank for bathing. Not only this, there are restrictions for monks on crossing the river on their way of tours. These rules are invogue and observed even today. The Jaina monks and nuns are allowed to drink only boiled water or lifeless water. They can eat only ripe fruits, if their seeds are taken out. Not only monks, but in Jaina community some householders are also observing these rules. Monks and nuns of some of the Jaina sects place a peace of cloth on their mouths to check the air pollution. Jaina monks are not allowed to pluck even a leaf or a flower from a tree. Not only this, while walking they always remain conscious that no insect or greenery is trampled under their feet. They use
Problem of the Preservation of Ecological Equilibrium
The world has been facing a number of problems such as mental tensions, war and violence, ideological conflicts,
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