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Human Rights And Jainism Such an approach alone would ensure the practice of Anekant in everything that we do in our day-to-day life. The tenets of Jainism on which its teachings are based emphasise this as the core of its basic philosophy. The real nature of human life can never be reflected in our thought and action if one takes an attitude of Ekant (obsession for only one thing or one side) as against Anekant. The Ekant, would present before us a partial, biased and one-sided view of everything, while Anekant, would present before us an impartial, unbiased and all-sided view. In the situation, the only alternative for all right thinking persons is to practice Anekant. The philosophy of Anekant teaches us the maxim of synthesis i.e. rational assimilation of every good aspect that we can draw from the experience of every individual, into a coordinated whole, even if some of these aspects may have been drawn from the experiences of our opponents. For this, we will have to shed our ego, our false notions and our vanity. The Jain philosophy thus respects thoughts, religions and opinions of others. This is the foundation of what is now called the human rights. Tirthankara Bhagwan Mahavira was accessible to every human being - low and high. He respected the views of everyone. He was open to questioning by anyone irrespective of his status in life. Even those, who belonged to other religions, those who preached and practised other faiths, could freely approach him for a religious dialogue. Each individual enjoyed the freedom to meet him and to sort out discrepancies in mutual beliefs. That is why among the community of Jains, each individual enjoys the democratic right of freedom of thought and expression.
Human rights assume greater significance at the time of war as against the time of peace. Jainism has a particular
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