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Jaina Concept of Peace
some may give a slogan, "one world religion", but it is neither possible nor practicable, so far as the diversities in human thoughts are in existence. In the Niyamasära it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions, neither with other sects nor within one's own sect."29
Haribhadra remarks that the diversity in the teaching of the sages is due to that in the levels of their disciples or in stand-points adopted by the sages or in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, the illness and the climate, so is the case of diversity of religious teachings. So far as diversity in time, place, levels and understanding of disciples is inevitable, vividity in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerant outlook and to establish harmony among them. Thus, Jaina theory of Anekāntavāda prevents us from being dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, more essential in solving the conflicts owing to the differences in ideologies and faiths. Prof. T.G. Kalghatgi rightly observes "The spirit of Anekānta is very much necessary in society, specially in the present day, when conflicting
ideologies are trying to assert supremacy aggressively, Anekánta brings the spirit of intellectual and social tolerance."
For the present day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for other's ideologies and faiths is maintained 'Jainism from its earlier time by these days. Mahāvira mentions in Sūtrakstānga those, who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth, will remain confined to the cycle of birth and death." Jaina philosophers all the time maintain that all the view points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points.
Jaina saints also tried to maintain the harmony in different religious-faiths and to avoid religious conflicts. That is why Jainism can survive through the ages.
The basic problems of the present society are mental tensions, poverty, violence, fundamentalism and the conflicts of ideologies and faiths. Jainism try to solve these problems of mankind through three basic tenets of nonattachment (Aparigraha), non-violence (Ahimasā) and nonabsolutism (Anekānta). If mankind collectively observes these three principles, peace and harmony can certainly be established in the world.
Reference 1. Bothara, Surendra, Ahimsa:, The Science of Peace,
Foreword, D.R. Mehata, p. XVII. 2. Ibid, p. 46. 3. David, C.W., The Voice of Humanity, p. 1. 4. Acărăng (Ayāro), Jaina Viśva Bharati Ladnun, 1/7/149. 5. Ibid, 214/96. 6. Encyclopaedia of Religion and Ethics, Vol. IX, p. 700. 7. Umasväti, Tattvärthasūtra, 5/21. 8. See, K.S. Murty, The Quest for Peace, p. 157. 9. Sūtrakrtānga(Suyagado), Jaina Viśva Bharati Ladanun, 1/
11/36. 10. Acărănga (Ayāro). Jaina Visva Bharati Ladanun, 1/8/3. 11. Bhagavatisütra (Bhagavai) Jaina Viśva Bharati Ladanun,
1/9. 12. Sätrakstānga (Suyagado) Jain, Viśva Bharati Ladanun,
1/11/11 13. Uttaradhyayanasūtra, ed. by Sadhvi Chandana, 32/19. 14. Ibid, 32/7-8. 15. Daśvaikäliksūtra (Dasaveäliyam) Jaina Visva Bharati
Ladanun, 5/37. 16. Ācāränga (Ayāro), Jaina Viśva Bharati Ladanun, 1/4/1. 17. Praśnavyākaranasūtra, Agama Prakasana Samiti Byavara,
2.1.21. 18. Umāsvāti, Tattvārthasūtra, 5/21. 19. Āvasyakavrtti, Ratlam, pp. 661-662. 20. See, Schweitzer, An Anthology, ed. C.R. Joy, pp. 248-83
Quoted by K.S. Murty, The Quest for Peace, p. 42. 21. Dasvaikälikasūtra (Ladanun), 6/10. 22. K.S. Murty, The Quest for Peace; Prologue, p.XXI. 23. Ācāränga (Ayāro) Jaina Viśva Bharati Ladanun, 1/3/4. 24. Tatia, N.M., Studies in Jaina Philosophy, P.V. Research
Institute, Varanasi, p 22. 25. Utträdhyayanasūtra, Sanmati Jñanapitha Agra, 23/25 26. Haribhadra, Lokatattva Nirnaya, Jaina Grantha Prakashaka
Sabha Ahmedabad, Verse 38. 27. Siddhasena, Sanmatiprakarna (Jnānodaya Trust, Ahmeda
bad), 1/28 28. Yašovijava, Adhyatmopanisat (Jainadharma Prakasaka
Sabha, Bhavanagar) 29. Kundkunda Niyamasāra, 155 (The Central Jaina Publishing
House, Lucknow). 30. Haribhadra, Yogadrsti Samuccaya, 133 (L.D. Institute,
Ahmedabad). 31. Vaiśāli Institute Research Bulletin, No. 4, p. 31. 32. Sütrakrtānga, (Suyagado), Jaina Viśva Bharati, 1/1/2/25
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