Vaishali Institute Research Bulletin 4

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 70

Contributions of Jaina Thought to Social Philosophy
vrata of ahimsa Mahavira succeeded to a great extent in preventing slaugther of animals and in inducing people to vegetarian diet. Life is sacred and the principle of 'Live and let live' must prevail, in society.
61
Ahimsa has also a positive aspect. It is not simply avoidance of injury to living beings but also positive effort to increase the welfare of all living beings. The Jaina Tirthankaras in general and Mahavira in particular appealed to the people to show their good intentions by taking up practical steps to ameliorate the miserable conditions of afflicted living beings. Social welfare is the chief concern of any Social Philosophy. Jaina thought contributes to this. The vrata of aparigraha puts a limit to all parigraha i. e. worldly attachments. This vow aims at putting a limit to worldly possessions by individuals. One should have only the minimum for his needs. The excess that one has must be given to those who need it. This vow of aparigraha inculcates a mental attitude which is very conducive to social good.
Coming to the problems of Indian society to which a Social philosopher must address himself, Indian society is spoken of as caste-ridden society. No good can be expected from a society where caste-consideration reigns supreme. Caste system owes its existence to the distinction of classes in the Vedic society in India The Brahmins are said to be the highest class having been born out of the mouth of the Creator and the lowest class is that of the Sudra having been born out of the feet of the Creator. Now those who are born in the family of a Brahmin are known as Brahmins and the like Caste distinction based on the distinction of birth is what is eating away the structure of our society. Jaina thinkers particularly Mahavira the last Tirthankara launched his attack on this division of society on birth considerations and based it on the activities of the people. Every body can be Brahmin if he performs acts befitting a Brahmin. He threw open the doors of Jainism to all and gave equal opportunity to everybody irrespective of his caste or birth. Acharya Amitagati in his Dharma-Pariksha attaches no importance whatsoever to birth and considers one's mode of life as the determinant of one's class. It is clear that society as contemplated by the Jaina Acharyas gave freedom to the people to change their class by dint of their acts. To whatever class a man may belong the question of inferior or superior never arose. There are various ways of life and no differentiation was made between one class and the other. Evervbody was free to chose his profession according to his taste and liking. Thus Jaina thought makes an effort to establish social equality.
2.
See Parichcheda XVII, 24-25, 31-33 आचार मात्र भेदेन जातीनां भेदकल्पनम् etc.