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JAINISM AND DEMOCRACY
something really wrong in it, we can try to correct it without losing respect for intellect of the individual. The way of denouncing one's views is the way of injury to his mind. Thus a philosophical interpretation of the noninjury to mind is a remarkable contribution of Mahāvira.
There are two causes of conflicts in the world. A man or a nation fights against other man or nation either induced by his self-interest or by the desire of domination or to impose his own views on the other. Mahāvira has covered both of these causes in his definition of non-violence. A person cheirshing friendship towards all beings can injure the interest of none. Everybody's interest becomes his own interest. He resolves to abstain from hurting anybody's interest whether it is an individual, community, or nation. There are other people holding that truth is confined to their own convictions. They denounce the views of ochers and wish to impose their own. They are not induced by some external interest; yet, their egoism compells them to be so vehement. If logic is not sufficient to bring others to their views they resort to sword. Thus, a religion, the saviour of mankind becomes the cause of bloodshed. Mahāvira prescribed non-absolutism as a remedy for these conflicts of thought.
Social equality comes next in the mission of Mahāvira. He preached that there is no distinction of caste, creed or sex in the domain of spiritual realization. Purity of soul is the only criterion in this field. Everybody, whether a male or female, a Brāhmaṇa or the so-called untouchable possess the same right to study religious scriptures, practice prescribed therein and attain salvation
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