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of living beings." They strongly condemn the doctrine of 'struggle for the existence'i.e. 'living by killing'. They aver that the directive principle of our living is not the struggle but the co-operation. The dictum 'Live on others or living by killing' is not agreeable to them, simply because it goes against the judgment of our faculty of reasoning and commonsense. For them, the directive principle of living is not merely "live and let live", but "Live with others" or "Live for others". They argue if nobody has any right to take my life then on the same rational ground I have also no right to take other's life. Just I need other's co-operation for my existence, so I should also co-operate in other's living. For Jainas, not the struggle, but the co-operation is the law of life and only through the firm belief in and practice of this natural law we can integrate the nation and as well as mankind. It is the law of mutual co-operation on which the institutions of family and society stands. This concept of co-operation is a positive aspect of Jaina theory of non-violence. At present it is only the firm faith in the observance of non-violence, which can save the human race from disintegration. It is mutual credibility and belief in the equality of human being, which can restore the peace, and harmony in human society. Religious tolerance in Jainism
Religious intolerance and sectarianism are also responsible for disintegration of mankind as well as nation. If we are inclined to human solidarity and national integration then, we should develop the concept of religious tolerance and religious co-existence and should give-up the idea that my religion is the only way to approach the ultimate.
Jaina religion since its inception till modern age has been tolerant and respectful towards other faiths and religions. The Jaina Ācāryas while opposing the different ideologies and religious standpoints, paid full regard to them and accepted that the opponent convictions may also be valid from a certain standpoint. Their well
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