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The Solution of World Problems : A Jaina Perspective
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Anekantavāda emphasises that all the approaches to economic inequality, political subjugation and class understand the reality give partial but true picture of reality, conflicts not only today but from its remote past. Though and due to their truth-value from a certain angle, we should some of these have assumed an alarming proportion today, have regard for other's ideologies and faiths. The Anekānta- yet, no doubt, the most crucial problem of our age is, for vāda forbids to be dogmatic and one-sided in our approach. coming generation would be, that of ecological disbalance. It preaches us a broader outlook and open mindedness Only a half century back we could not even think of it. But more essential to solve the conflicts taking place due to the today, every one is aware of the fact that ecological disbaldifferences in ideologies and faiths. Prof. T.G. Kalghatgiance is directly related to the very survival of human race. rightly observes, "The spirit of Anekānta is very much It indicates lack of equilibrium or disbalance of nature and necessary in society, specially in the present days, when pollution of air, water, etc. It is concerned not only with conflicting ideologies are trying to assert supermacy human beings and their environment, but animal life and aggressively. Anekānta bring the spirit of intellectual and plant-life as well. social tolerance".
Jainism presents various solution of this ecological For the present-day society what is awfully needed is problem through its theory of non-violence. Jainas hold the virtue of tolerance. This virtue of tolerance i.e. regard that not only human and animal being but earth, water, air for others ideologies and faiths has been maintained in fire and vegetable kingdom are also sentient and living Jainism form the very beginning. Mahāvira mentions in beings. For Jainas to nollute, to disturb, to hurt and to the Sütrakstānga, those who praise their own faiths and destroy them means commit the violence against them ideologies and blame those of their opponents and thus which is a sinful act. It is their firm belief that earth, water. distort the truth will remain confined to the cycle of birth air, fire and vegetable pave the way for the protection of and death'. Jaina philosophers have maintained that all the ecological balance. Their every religious activity starts judgments are true by their own view-points, but they are with seeking forgiveness and repentance for disturbing or false so far as they refute other's view-points totally. Here hurting earth, water, air and vegetation. Jainācāryas had I would like to quote verses from works of Haribhadra made various resrictions of the use of water, air and green (C.8th A.D.) and Hemcandra (C. 12th A.D.), which are the vegetables, not only for monks and nuns but for laities best examples of religious tolerance in Jainism. In also. Jainas have laid more emphasis on the protection of Lokatattvanimaya Haribhadra says: "I bear no bias towards wild-life and plants. According to them hunting is one of Lord Mahāvira and no disregard to the Kapila and other the seven serious offences or vices. It is prohibited for saints and thinkers, whatsoever is rational and logical ought every Jaina, whether a monk or a laity. Prohibitions for to be accepted. Hemacandra in his Mahadeostotra says" hunting and meat-eating are the fundamental conditions "I bow to all those who have overcome attachment and for being a Jaina. The similarity between plant-life and hatred, which are the cause of worldly existence, be they human life is beautifully explained in Ācārāngasutra. To Brahma, Vişnu, Siva or Jina". Thus, Jaina saints have tried hurt the plant life is as sinful act as to hurt human life. In all the times to maintain harmony in different religious- Jainism monks are not allowed to eat raw-vegetables and faiths and tried to avoid religious conflicts.
to drink unboiled water. They cannot enter the river or tank The basic problems of present society are mental for bathing. Not only this, there are restrictions for monks tensions, violence and conflicts of ideologies and faiths. on crossing the river on their way of tours. These rules are Jainism had tried to solve these problems of mankind invogue and observed even today. The Jaina monks and through the three basic tenets of non-attachment or non- nuns are allowed to drink only boiled water or lifeless possessiveness (aprigraha), non-violence (ahimsā) and non- water. They can eat only ripe fruits, if their seeds are taken absolutism (Anekänta). If mankind observes these three out. Not only monks, but in Jaina community some houseprinciples, peace and harmony can certainly be established holders are also observing these rules. Monks and nuns of in the world.
some of the Jaina sects place a peace of cloth on their
mouths to check the air pollution. Jaina monks are not Problem of the Preservation of Ecological Equilibrium allowed to pluck even a leaf or a flower from a tree. Not
The world has been facing a number of problems such only this, while walking they always remain conscious that as mental tensions, war and violence, ideological conflicts, no insect or greenery is trampled under their feet. They use
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