________________
to property. Attachment - dominated enterprises are opined as the foundation of social development. Acceptance of this partial opinion as a complete truth has resulted in the spread of violence and terrorism. Hence "Solve the problem of possessiveness; the problem of violence will considerably minimize".
3. Biography of Mahavira
In addition to the above, the last chapter of Acharanga has described the ascetic life of Mahavira. There are four sections in this chapter; the topics are as follows:
i. Itinerary ii. Resting place iii. Hardship. iv. Non-treatment of diseases and reduced diet
In this chapter, there is a very realistic description of Mahavira's practice of asceticism. Mahavira's power of suffering and infinite tolerance is mentioned in this chapter. There is also the mention of the troubles and hardships inflicted by humans and animals. But there is no mention of the troubles inflicted by ill-divine powers. In later literature there is a description in great detail of such troubles. There is also mention of tolerance towards severe cold and extreme hot caused by the change of weather. This chapter is considered to be an authentic source of the study of the biography of Mahavira.
4. Conclusion
Acharanga was composed nearly 2500 years ago, and it states that:
A plant, like a human, also has consciousness and perception. This is
remarkable, as science established this fact hardly a hundred years ago . Indeed, this canon contains the first formal and detailed proclamation on the
environment, which is unparalleled The doctrine of the weapons of injury to the living beings opens up a new vista of research in this field. The attribution of pleasure and pain to the immobile beings such as earthbodied creatures is an absolutely novel contribution. The doctrine of six classes of living beings is an original contribution of the Jains. Science of Ethics and advanced thought in the direction of peace-process i.e. conservation of environment. The philosophy of Acharanga gave a new turn to the canon, is the practical and active compassion inherent in the fundamental philosophy and ethical practices of Jainism.
146
