The World's Problems and Jaina View-Point

Summary

The article 'The World’s Problems and Jaina View‑Point' by Prof. Sagarmal Jain is a meditation on the moral and existential crises facing humanity and presents Jain philosophy as a practical framework for addressing them. Jain notes that modern scientific and material progress has not eliminated unhappiness; instead it has intensified greed, ambition and endless desires. He argues that mental tension arises not from the lack of material comforts but from unfulfilled cravings and attachment to worldly objects. Jainism therefore advocates cultivating detachment and equanimity; by relinquishing desire and greed the human mind attains tranquility. The author then focuses on the survival of the human race. The arms race, driven by fear and insecurity, has put humanity on the brink of annihilation. Jainism teaches that mutual trust and fearlessness are higher values than weapons; the proper solution to the arms race is disarmament and nonviolence. War and violence, Jain argues, are not natural necessities but products of discontent and the will to possess. Instead of trying to conquer others, individuals should conquer their own passions; defensive war may be justified but even in defence one must minimise violence and avoid revenge. Another major theme of the article is social disintegration. Artificial divisions based on caste, colour or creed have fragmented society and caused discrimination. Jainism emphasises that the human race is one; all beings are essentially equal and deserve respect and compassion. Jain critiques economic inequality and consumerism: greed and accumulation exploit others and deplete natural resources. He cites the vow of non‑possession (aparigraha) whereby Jain householders limit their property and practice charity; proper wealth should be used to serve the needy. Conflicts of ideologies also contribute to human misery. Jainism’s doctrine of anekāntavāda (many‑sidedness) teaches that reality is complex and cannot be captured by a single viewpoint. This principle fosters tolerance and encourages dialogue between diverse philosophical systems. Finally, Jain draws attention to ecological imbalances. In Jain cosmology, earth, water, air, fire and plants are sentient; harming them is violence. Accordingly, Jain householders and monks take vows to minimise harm, such as restricting water use, avoiding hunting and agriculture that kills insects, and banning industries that pollute air and water. The article concludes that adherence to non‑violence, non‑possession, tolerance and ecological sensitivity can address the world’s problems and lead to peaceful coexistence.