An annual lecture is organised ever since 1987, under the auspices of Jagdish Chandra Mathur Lecture Series by the Research Institute of Prakrit Jainology and Ahimsa to commemorate the sacred memory of respected Jagdish Chandra Mathur, who was one of the foremost among the learned founders of the Institute. A two-day function was organised in November, 1993, as the 6th of the series under which three lectures were delivered by the eminent scholar of Prakrit, Sanskrit and Hindi, Dr. Shreeranjan Surideva. The subject for the lectures were: The Socio-scientific analysis of Ahimsa, Aparigrah and Anekant of Lord Mahavira, in the present context.
In the three lectures delivered by him, Dr. Shreeranjan Surideva, while analysing the three tenets of Jain philosophy, pointed out that all of them propounded philosophic liberalism which is an unmatched gift of Sraman culture to Indian society in general. He drew a large number of parallel instances from both the Vedic and Sraman ethos and tried to establish successfully how the basic cult of Ahimsa formed the common bedrock for both the cultures. It were the changing social contexts and values of life which resulted in the differing inferences and analysis of these principles. The Sraman culture, in general, has upheld a more liberal viewpoint which has proved to be more conducive to common good.
This Research Bulletin includes these three learned lectures of Dr. Surideva. They undoubtedly present a most thoughtful and realistic analysis of the three Jain principles of Ahimsa, Aparigrah and Anekant. They also vividly explain the validity and utility of these principles for the good of human society.
Dr. Surideva has analysed Ahimsa as social revolution, Aparigrah as economic revolution and Anekant as thought revolution and has established them as the central core and essence of the soul of Ahirmsa. The chief elements of the learned lectures can be underlined as under:
(i) (ii) (ii) Various vows, forming parts of Lord Mahavira's Panchayam vrata (five-fold penance) are the decentralised forms of Ahimsa;
(iii) (iv) ( (v) (vi) iii) In order to attain the goal of Ahimsa, one must follow the paths of Asteya, Anțita, Aparigraha and Brahm.
(vii) (viii) Obviously, therefore, the ethical commandments for Indian life-patterns have grown on the edifice of Ahirisa.
(ix) (x) Dr. Surideva has beautifully explained this concept by stating that whenever there is a decadence in values of human society, it is reflected in narrow claims based on concepts of race, religion, regionalism etc. which are all negative and narrow tools for human growth. And ultimately such narrow thinking adds flames to the fire of violence in society.
(xi) (xii) It was because of this that Lord Mahavira prescribed self-control (Atmasamyam) as the main plank for adopting a nonviolent liberal attitude, which would dispel all narrowness. Ahimsa provides the unfailing tool for removing sorrows of others through self-pain. The learned lecturer prescribes liberal thinking as the only antidote of violence. This self-pain does not mean inflicting bodily torture on oneself. It means the planned and controlled practice of three Kriyayogas of mental, physical and speech control, with full awareness. Today, our day to day actions and speeches are just reverse of this. And as a result, we are condemned to burn in the fire of violence. This is nothing but the outcome of our perverted thinking.
(xiii) (xiv) While underlining Sraman sanskriti the learned lecturer has proved that economic violence is direct result of thought-violence.
(xv) (xvi) Violence is not only annihilation of life; it is reflected in all offensive attacks on thoughts and sentiments also. True Ahimsa will remain a mirage until man is not impelled with the desire to free himself from hatred, anger and envy. In fact, in case of an unintended violence, committed externally without ill-feeling within the heart, Ahimsa remains secure. Thus, in the opinion of the learned speaker, Lord Mahavira, in his preachings, has laid maximum respect for life in all living beings, as a part of Ahimsa vrata. The learned lecturer has linked this concept of Ahimsa with respect for the vegetable world as the cherished goal for ecological equilibrium also.
(xvii) According to Lord Mahavira, the final aim of the principle of aparigraha is the shunning of all ideas of ownership as well as myness. Parigraha denotes one's greed for worldly objects or desires. It is true that fulfilment of basic necessities of life is a must for everyone and whatever is thus desired or stored cannot be treated as negative. But the desire to store beyond basic necessities or excessive indulgence in demands or desires is parigrah. In short, parigrah denotes clinging blindly to lust for life and the material world and the denunciation of such an attitude is aparigrah. The qualities arising out of aparigraha are most important for social security, social development and social justice. They are equally important for attaining any degree of social equality. Desires are the root cause of all sorrows and chains in life. It may not be possible to uproot them totally but a practitioner of aparigrah can substantially reduce them by self-control. In short, according to the learned lecturer the cult of aparigrah can be a strong and effective source for removing social injustice and discrimination in the process of establishing true socialism.
(xviii) (xix) According to Lord Mahavira, the examination of truth on relative and contextual levels and the eagerness to respect the same is the essence of anekant. Such relative value of truth is the true indication of its real worth. Truth is an impersonal force and hence can not be judged on the pegs of self or nonself. It can only lead to untruth. Relativity leads to a viewpoint of non-clinging, which is explained in Jain philosophy through' the word 'Syat' (perhaps). Syadvad is the direct outcome of the principle of anekant. Absolute truth is the religion of eternity whereas our worldly knowledge and manifestations both are finite and partial. Hence only syat/perhaps/maybe can explain the position of truth. Syadvad alone can truly reflect the realism of the eternal and infinite truth.
(xx) (xxi) The learned exponent in his analysis of anekantvad, has also established the well-known Jain doctrine of one in all and all in one. This philosophy provides a unique base for rational non-violence and liberal thinking which at once is capable of imparting a sense of tolerance and cohesion of each individual resulting in a well-knit society based on bonds of love and co-existence. This is the only weapon to annihilate all envies, differences and conflicts and can be the prime formula for world-peace.
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