________________
Thus spake Mahavira
If this vow is observed in strict conformity with the scriptural injunctions it will halt that ruthless and lustful competition for wealth and property which is the curse of the present age and is responsible for its heinous crimes. The attitude of mind resulting from the observance of this vow is perhaps more required today than before. Expressed in slightly different terms, this vow may be described as the right sense of proportion, a perception of the true scale of values. It will be clear from the forgoing description that these vows are interdependent and supplementary. The application of one to human relationships leads necessarily to that of the others. But it must be said that priority goes to Ahimsā, non-injury or non-violence whatever you may call it. This is the very bedrock on which is erected the edifice of higher, nobler life. It is not mere humanitarianism but much more than that because it covers the entire sentient creation. Its comprehensiveness illustrStes that ethical life and it only is the very foundation of mental attitude, outlook and approach. Asteya (Non-stealing) and Aparigraha (Possessionlessness) also like Ahimsa, appear to be negative but they are really positive when applied. The five vows taken together constitute a single, whole conception of life, moral and spiritual.
Mahavira has put the same emphasis on the application of the principle of Ahimsă in regard to Mind as he did in regard to character. He achieved this through his enunciation of the principle of Anekānta or Syādvāda. Different kinds of immediate and mediate knowledge of objects prove only one thing that every object has innumerable aspects. Imperfect beings as we all are cannot comprehend an object in its totallity. Our view of it, therefore, is limited and we are wrong when we say that our view is full and final. This fact is very well brought home by a popular illustration of the blind men who formed their idea of an elephant by severally touching its legs, ears, tail and trunk. Each one of them claimed credibility for his idea and quarrelled when the claim was repudiated by the other. But they laughed over their own folly when every one realized that his knowledge was only of one of the many parts of the animal. This also applies to various systems of philosophy which are dogmatic in their assertions. This created bitterness amongst the followers of different philosophical schools. They never saw eye to eye on many a point and this hostility created factions in society. Seeing that this also is a type of violence in the realm of thought, Mahāvīra advanced his theory of Menifoldness of Aspects, techincally called Syādvāda, and silenced zealots of one school or the other. “Truth, he said, and meant, is not anybody's monopoly with tariff walls of denominational religions". This was the greatest contribution of Mahāvira so far as the mental plane of speculation is concerned alongside his principle of Ahimsā which has done so much as nothing else has done to raise the standard of dignity of every being under the sun, howsoever small and insignificant. This catholicity of outlook is the very soul of Jainism. It harmonises all conflicting interests, sees unity in diversity, rejects absolute arbitrary claims and knits into one whole the seemingly contradictory doctrines. It is, indeed, a way of life aiming at democratization of the processes of thought, word, and act. The fact that
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
