Book Title: Vaishali Institute Research Bulletin 4
Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Previous | Next

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. Jain Education International For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288