The World's Problems and Jaina View-Point

Summary

Prof. Sagarmal Jain examines the pressing problems facing the contemporary world through the lens of Jain philosophy. He argues that most problems are self-created because humans have become obsessed with material prosperity and unlimited desires. The resulting frustration gives rise to mental tensions, emotional disorders and social unrest. Jainism views mental peace as attainable only through detachment (aparigraha): the Uttarādhyāyana teaches that attachment is the root cause of all sufferings. The article identifies the survival of the human race as a serious problem because nuclear weapons and modern warfare threaten annihilation; the Jain perspective stresses that survival depends on cultivating fearlessness and a sense of security and therefore advocates disarmament and international co-operation instead of arms races. Jain thinkers condemn war, but acknowledge that defensive wars may be undertaken to protect lives and property; even then violence must be minimised and non‑violent means preferred. Another threat to harmony is social disintegration caused by divisions of caste, creed and colour. Sagarmal Jain emphasises that the human race is one and mutual cooperation is essential. Economic inequality and consumer culture amplify conflict by encouraging unrestrained accumulation; wealth is meant to be a means, not an end. Jainism accepts the utility of wealth but insists it be used for social welfare. Monks take a vow of non-possession, while householders vow to limit possessions and practise charity. Ideological conflicts arise because people cling to exclusive doctrines; Jainism’s doctrine of anekāntavāda (non‑absolutism) teaches that reality is complex and can be viewed from multiple valid standpoints. Each philosophical system expresses only a partial truth; therefore the Jaina attitude is to accept all viewpoints while qualifying them with “syāt” (“to some extent”). Through this intellectual tolerance Jainism aims to overcome dogmatism and foster peaceful coexistence. Finally, the article discusses ecological imbalance and pollution. Jain ethics extend non‑violence to all forms of life, including the earth, water, fire, air and vegetation. Monks are enjoined not to pluck plants or harm microscopic beings; householders are required to limit consumption of water and plant products and to avoid occupations that harm the environment. The tradition proscribes smoke‑producing industries, pesticides and pollution; it encourages the protection of wildlife and forests. By practising non‑attachment, non‑violence and non‑absolutism, Sagarmal Jain contends that humanity can address mental tensions, war and violence, social disintegration, economic inequality and environmental destruction.