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seems to be aware of the fact that by paralysing the critical faculty in man, he will be cut at its roots. Mahavira is convinced of the fact that in the philosophy of art education, social sciences, history, religion, etc. no one point of view can he absolute, there will always be alternative possibilities open. Freedom in thinking can not be curtailed. No one philosophical view can be final. So long as man is alive and free to think, different philosophical views will continue to appear. Thus gradually faith in Anekanta will emerge. This faith is rational and not blind. It has emerged from the very process of rational thinking. When the very nature of thinking is understood, the individual will be free from doubt regarding the possibility of alternative points of view emerging in the sphere of thought. Thus Mahavira wishes an individual to be Nihshankita. Besides, adherence to rational thinking may lead us in a different direction. When limitations of thinking are made intelligible, a state of frustration may set in. In certain individuals, there may he witnessed a tendency to transcend reason. There may be moments in life, when the transcendence of reason is very much satisfying. Here an individual comes across a new type of awakening which may be called supra rational awakening. The individual thereby acquires faith in supra-rational existence. The emergence of faith in Anekanta and Supra-rational existence makes an individual free from fear and pride; by virtue of this faith, he attains a sort of mental equilibrium, and consequently he does not fear death, pains, censure, insecurity etc.; he becomes modest, forsakes all pride of learning, hohour, family, affluence etc.
After the individual attains clarity in cognitive functioning, he is required to impose upon himself restraint in the realm of desire. Man is a bundle of desires. Desires do not arise in vaccum. They presuppose goods. Desires may admit of two kinds, namely, possessive and creative corresponding to two kinds of goods, namely, material and creative. The difference between the two kinds of goods is that the former admits of exclusive individual possession, while the latter can be shared by all alike. Thus the possessive impulses aim at acquiring private goods, whereas the creative ones aim at, producing goods that can be enjoyed by all without any conflict. “Material possessions can be taken by force”, but "creative possessions cannot be taken in this way". The desire for material goods makes man's personality ego-centric which is the cause of social tensions and frustration. Creative desires lead the individual towards self-satisfaction and social progress. When Mahavira advised men to be free from desirses (Nihkankshita) he seems to be referring to possessive desires. Bertrand Russell rightly remarks, "The best life is one in which creative impulses the smallest". If we reflect a little we shall find that it is possessive impulses that give rise to Himsa. The society which encourages possessive individuals encourages the acts of Himsa. So Mahavira made it obligatory for the individual to make himself free from the desires for material possessions.
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Mahavira Jayanti Smarika, 76
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