Human Solidarity and Jainism

Summary

Dr. Sagarmal Jain’s paper addresses the deep social and moral crisis of our time. He argues that modern science and technology have made the world physically small and interdependent, yet spiritual values have declined; as a result human hearts have drifted apart. He blames this crisis on the self‑centred outlook of individuals, politics and sectarian leaders who exploit caste, colour and creed for their own benefit. Attachment (raga) and aversion (dvesha) are singled out as the fundamental causes of disintegration in society. Attachment binds us to what we love but also leads to possessiveness, while aversion produces jealousy and hatred; together they foster nationalism, casteism and sectarianismhttps://jaingpt.org/knowledge/human_solidity_and_jainism_269077_269077#:~:text=The%20article%20argues%20that%20in,might%20is%20right. According to Jainism, we cannot build a harmonious society until these twin passions are conquered. The article explains that Jainism advocates equality and the oneness of the human race. Every living being, regardless of caste or nationality, is part of a single universal family, so there is no basis for discriminationhttps://jaingpt.org/knowledge/human_solidity_and_jainism_269077_269077#:~:text=The%20article%20argues%20that%20in,might%20is%20right. Jain philosophers teach that selfishness and narrow outlooks must be replaced by mutual cooperation and compassion. In addition to the ethical rule “Live and let live,” Jain thinkers emphasise parasparopagraha – “living with others” – meaning that happiness is impossible if we live solely for ourselves. Jainism therefore encourages people to transcend individualism by serving others, sharing resources and renouncing exploitation. A social philosophy built on equality and compassion ensures that progress benefits everyone. A central theme is Jainism’s doctrine of anekāntavāda (non‑absolutism), which holds that reality is multifaceted and no single viewpoint captures the full truth. Recognising this encourages humility and religious tolerance: different doctrines express partial truths and should not be condemnedhttps://jaingpt.org/knowledge/human_solidity_and_jainism_269077_269077#:~:text=,Therefore%2C%20one%20should%20not%20dismiss. This idea of relativity also applies to culture and ideology – diversity in time, place and standpoint is inevitable, and conflicts can be mitigated by accepting and harmonising different perspectives. Jainism thus promotes social harmony by teaching that we should respect other faiths and cooperate with people whose views and customs differ from our own. Violence and fanaticism are incompatible with this philosophy; non‑violence (ahiṃsā), truthfulness, non‑stealing and self‑restraint are presented as universal virtues. Finally, Sagarmal Jain argues that true unity means co‑operative coexistence in an organic whole. Jain scriptures state that the duties of the individual, family and township are subordinate to the common good; if necessary one should sacrifice personal interests for the greater good of societyhttps://jaingpt.org/knowledge/human_solidity_and_jainism_269077_269077#:~:text=,tolerant%20outlook%20and%20fostering%20harmony. Human solidarity, in which the welfare of all takes precedence over narrow nationalism and regionalism, is therefore more important than the interests of any nation. The paper concludes that a stable, peaceful world order can only be achieved by eliminating attachment and aversion, cultivating non‑violence, equality, anekāntavāda and cooperation, and placing human solidarity above all narrower identities.