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It is the principle of self-restraint that enforces the duty of non-interference towards other forms of life. Hence Jain teachings were not only ahead of their times but were the predecessors of today's champions of environmental concern and ecological balance. It has given message of shunning violence and reverence for life. Thus it provides a universal appeal.
(iii) Concept of Equanimity Mahavira has proclaimed the righteousness of equanimity. By observance of equanimity in practical life one can lead a happy social life. Acharanga dealt with the principle of equanimity amongst all types of souls. When passions decay, the attributes of equanimity take their place. The virtue of equanimity is the heart of Acharanga. • One should not develop attachment or hatred for one's relation.
One should not have laxity in self-discipline.
One should not be proud of one's caste. • One should not indulge in sensual enjoyments.
Eco-friendly Mahavira's supreme Truth is "the souls are conscious entities, things or objects are not. The essence of soul is consciousness, not materiality." This philosophy of Acharanga gave a new turn to the science of Ethics and advanced the thought process in the direction of peace. Thus philosophies of non-violent consciousness i.e. reverence for life and restraint attitude is the only way to be eco-friendly.
(iv) Authenticity The Acharanga is a very authentic Agam. It should be kept in mind that the Jain philosophy is the vision of the Tirthankar. Commentators have therefore started the commentary by these words 'one of the chief disciples of Lord Mahavira, Sudharma, spoke thus to Jambo: O, long-lived! I have directly heard this from Lord Mahavira; whatever I am saying is not the imagination of my own mind, but has been told by Lord Mahavira himself. (Ayaro 1.37) Acharya Siddhasena has enumerated six eternal truths contained in the Jain philosophy.
(v) Doctrine of Non-Possessiveness
The majority of scholars identify with the subject matter of the first chapter of the Acharanga as far as the message of non-violence is concerned in which the principle of non-injury to life had been propounded. Second chapter deals with the world of passions. It is mentioned that there are four fundamental passions - anger, ego, deceit and greed. All these passions accelerate the sense of 'mine ness' i.e. possession in all activities. The principal cause of violence is the sense of possessiveness. Violence is an effect, possessiveness is its cause. Modern Economics encourages violence by prescribing attachment to wealth. Mahavira on the contrary preached non-attachment
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