Society Epistemology And Logic In Indian Tradition

Author(s): Dharmchand Jain
Publisher: Prakrit Bharati Academy

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Society in Jaina Philosophy and Literature
purification of behaviour of a soul towards the whole world of other souls. Mahāvīra, the 24th tīrthankara of Jaina tradition is always concerned about the world of all beings in his teachings to the people." He established the equality of all human beings and other souls on the basis of their sensitivity. The Sūtrakṛtāngasūtra tries to make a man sensitive towards the all beings of the world. It says: as you feel pain at the time of beating or torturing by others, so others also feel in that way if you torture them.' This kind of preaching of non-violence (ahimsā) is not limited to the human beings; its sphere goes to all the living beings of the world. In Acārānga and Sūtrakṛtāngasūtra non-violence has a social aspect, which motivates a man to become sensitive to others with compassion and friendliness. Violent behaviour is enemy for the society,' but non-violence is a prerequisite friend for it. For co-existence and peace of the society non-violent and friendly behaviour is very much essential. Praśnavyākaraṇa-sūtra states that non
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1) AS 1.2.3: savvesim jivitam piyam nāivāyejja kañcaṇam. 2) DK 6.11: savve jīvāvi ichanti jīvium na marijjium.
a. SK 2.1.680: savve pāṇā savve jīvā savve bhūyā savve sattā na hamtavvā, ņa ajjāveyavvā ņa parighetavvā ṇa paritāveyavvā, na uddaveyavvā.
b. SK 1.1.4.9: evam khu naṇiņo sāram jam ṇa himsai kiñcaṇam ahimsā samayam ceva, etāvamtam viyāṇiyā.
'SK 2.1.679: se jahānāmaye mama assāyam daṇḍeņa vā aṭṭhiņa vā [...] himsākaram dukkham bhayam padisamvedemi, iccevam jāņa savve pāṇā jāva satta dandeņa vā jāva kavāleṇa vā āuḍijjamāṇā vā hammamāṇā vā tajjijjamāṇā vā tādijjamāṇā vā pariyāvijjamāṇā vā kilāmijiamāṇā vā uddavijiamāṇā vā jāva [...] evam ṇaccā savve pāṇā jāva savve satta na hamatavvā, na ajjāveyavva, na parighetavvā, ņa paritāveyavvā, ṇa uddaveyavvā.
Ācārānga- and Sūtrakṛtāngasūtras stress on the sensitivity of a living being and propound that every living being wants to live, nobody wants sorrow, as AS 1.4.2 says: savvesim pāṇāṇam savvesim bhutāņam savvesim jīvāṇam savvesim sattāṇam asayam apariṇivvāṇam mahābhayam dukhham ti, tti bemi.
'AS 1.1.2: tam se ahitaya tam se abodhie.