Models Of Conflict Resolution And Peace In Jain Tradition

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The paper "Models of Conflict Resolution and Peace in Jain Tradition" by Dr. Nalini Joshi argues that Jainism is not just a philosophical system but a vibrant tradition whose principles are deeply embedded in its conduct, society, religious practices, history, socio-political interactions, art, and literature.

The author first critiques three prevalent, but ultimately inaccurate, models used to represent Jainism:

1. The "Negligible Sister-System" Model: This views Jainism as a minor offshoot of Buddhism, often mentioned in conjunction with it ("Buddhists and Jainas") and implying that understanding Buddhism is sufficient for understanding Jainism, which is seen as a "darker reflection."
2. The "Minority Ascetic Tradition" Model: This portrays Jainism as incapable of influencing politics or gaining a mass following due to its perceived boring, austere, and unimaginative asceticism.
3. The "'Pure' Jainism" Model: This defines original Jainism as unchanging and conservative, viewing all subsequent innovations as degenerations. It suggests that influence flows only from the dynamic Hinduism to the "passive" Jainas, who are seen as merely reacting to Hinduism.

Dr. Joshi asserts that a thorough study reveals Jainism to be one of India's oldest indigenous traditions and the oldest surviving non-Vedic school. Despite its minority status throughout history, Jainism has maintained its identity by adhering to its core tenets, doctrines, and ethics, without being strictly "fundamentalist" in the modern sense.

The central guiding principle and the foundation for Jain conflict resolution and peace models is Anekāntavāda (the theory of non-absolutism or manifold aspects of reality). This theory, which suggests that reality has infinite facets and characters, is the essence of Jain thought and the basis for its entire philosophical system (Anekānta-darśana). The application of Anekāntavāda in various human endeavors has led to the development of specific models for conflict resolution and peace. The author traces the development of this concept through various Jain texts and scholars. Anekāntavāda resolves perceived contradictions by positing that a thing exists from its own substance, place, time, and form, while being non-existent from the perspective of another. This leads to a naturally non-violent, peace-loving attitude characterized by reconciliation, adjustment, and adoption, all while protecting the core of non-violence and peace. The Jain canonical literature generally avoids hostile remarks towards opponents, in contrast to some Buddhist texts.

The paper then elaborates on several specific sub-models derived from Anekāntavāda:

• The Model of Suitable Languages: Jainas have historically demonstrated an unparalleled capacity to adopt various languages. Lord Mahavira preached in Ardhamagadhi, and later Ācāryas utilized Sauraseni and Maharashtri. They also adopted regional Prakrits and, importantly, Sanskrit as a scholarly language, even re-defining it. This adaptability has benefited the laity, particularly the merchant class.
• The Model of Choosing Less Harmful (Lesser Violence): Jain thinkers acknowledge the impossibility of completely avoiding violence in daily life. They practice this model by making choices that minimize harm. This is evident in their vegetarian diet, avoidance of certain root vegetables with many seeds, preference for cotton over silk, and avoidance of leather. For businesses, a list of fifteen prohibited businesses (Karmādānas) helps in choosing less harmful occupations. In conflict, Jain tradition favors duels (dvandva-yuddha) over mass warfare, and defensive violence is permissible, unlike intentional violence (Samkalpi Hiṁsā). This influence is seen in Jain freedom fighters' adherence to Mahatma Gandhi's non-violent approach.
• The Model of Peaceful Interaction with Rulers: Jainas have historically maintained peaceful and creative interactions with rulers across different periods. While some rulers were themselves Jain, others, like the eighth-century Saiva king Vanaraja Chavada of Gujarat, were "Jainized" and received guidance from Jain mendicants. Kumārapala, a Chalukya king, became a Jain, with the prominent Ācārya Hemacandra as his guru, leading to strict prohibitions against animal slaughter and meat. Dynasties like Kadamba, Ganga, Rashtrakuta, Chalukya, and Hoyasala were cooperative with Jain monks and laypeople. During the Mughal period, Jain mendicants established peaceful relations with emperors like Muhammad Taghlak and Akbar, influencing them to promote non-harm on holy days and curtail hunting. In modern times, Jain Ācāryas influenced rulers like Sayajirao Gaikwad of Baroda. The interaction with Europeans, particularly the British, was primarily socio-economic, with Jain merchants playing a significant role. Jainas have also adapted to contemporary times by forming inter-faith links and establishing Jain societies and centers abroad, promoting vegetarianism, non-violence, and peace. Despite this adaptive capacity, internal divisions within the Jain community (e.g., Svetambara-Digambara) can sometimes generate a sense of "otherness."
• The Model of Categorization: Jain thinkers meticulously categorize aspects of their thought into various kinds, varieties, and sub-varieties to reach logical conclusions. This categorization helps accommodate non-Jain views, objects, or personalities. Examples include the 14 Guṇasthānas (stages of spiritual progress) and the concept of 54 or 63 Mahāpuruṣas (illustrious personalities), which incorporated figures from Hindu Purāṇic traditions (e.g., Rama, Krishna, Balarama), fostering harmony with their Hindu brethren. This model also overcomes gender and sectarian biases, as seen in the equal spiritual status conferred to women by Svetambaras.
• The Model to Remove Social Injustice: This model stems from the Jain philosophical concept of jiva (individual soul). Jainism believes in infinite, separate souls, each progressing according to its own karma, without a creator God. Since social classes and castes are human constructs, not divine, Jainas argue that all jivas possess equal status and are eligible for spiritual progress. This philosophical stance motivated attempts to dismantle class barriers and caste conflicts. Jain texts like Uttaradhyayana reflect these views. Svetambaras, in particular, have granted equal religious and spiritual status to women, with the fourfold Sangha (Sadhus, Sadhvis, Shravakas, Shravakas) enjoying equal rights since the time of Rsabhanatha. While this equality is established in principle, practical realization, especially regarding the status of Sadhvis, is progressing slowly. Notably, the literacy rate among Jain women is comparatively high.
• The Model of Gupti (Guarding or Protective Actions): Jain history shows little room for rebels, radical reforms, attacks, or eccentric actions. The emphasis on guarding and protective actions is linked to ethical tenets like Āśrava (influx of karma) and Saṁvara (prevention of karma). Gupti and Samiti (careful movements) reflect this mild, retreating attitude. This led to periods of oppression by Buddhism and later by revived Hindu sects like Shaivism and Vaishnavism, with Jainism sometimes forced to retreat. In the face of extreme oppression, such as forced conversion, Jain responses were surprisingly humble and retreating. Despite adopting elements of their language, deities, and rituals from Hinduism to some extent, Jainas also enriched the country's art and architecture. In Jain art, there is a blend of traditional adherence to their ideology and freedom in artistic expression, incorporating secular scenes and natural objects, reflecting a "golden middle" in their artistic and sculptural representations.

In conclusion, the paper highlights that Jainas possess a distinct identity, philosophy, ethical code, beliefs, practices, and literature. Despite being a minority, their strong financial position and charitable inclinations have aided them in navigating identity crises. They have consistently adopted various models for conflict resolution and peace, rooted in the central doctrine of Anekāntavāda and Ahimsa. The author suggests there is significant scope for developing further models based on these principles. The paper ends by quoting Albert Einstein, who expressed a desire to be reborn as a Jain in India, acknowledging the profound implications of Jain philosophy on the understanding of reality and truth.