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Development of the Theory of Non-absolutism...: 53
the simple rule that all living beings or human beings are potentially equal. The concept of equality of all living beings (Samata) can only give us a right directive principle of living with fellow beings. The directive principle of living is not "live on others" but "live with others" or "live for others." The famous Jaina philosopher Umāsvāti in his Tattvärtha-sūtra maintains that the nature of Jīva is to serve one another. Struggle is not our inner nature but it is only a resultant nature, it is imposed on us by some outer factors. Whenever we have to struggle, we struggle under compulsion and whatsoever is done under compulsion cannot be a guiding principle of our living, because it does not blow out from inner nature. In the Acaranga also equanimity has been referred to as the essence of religion (Dharma). This equanimity or balanced state of mind is the real nature of self. According to Jainism, Dharma is nothing but the fundamental nature of a thing (Vatthu sahāvo dhammo) Jainism maintains that an ideal, which differs from one's own nature, cannot be realised or actualised; one's essential nature (svalakṣaṇa) alone can be our ideal.
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It is true that dialectic materialism takes conflict or struggle as the law of life and states that the history of man is a history of classconflict, but this concept is erroneous. No conscious and living being tends to continue in a state of conflict, it rather seeks to put an end to a conflict as it arises. Since, struggle or conflict is something to be getting rid of, it cannot be regarded as the real nature of soul. The main drive of life is towards putting an end to mental tensions (arising from external and internal stimuli) and returning to a state of mental equanimity. That is why Jainism maintains that equanimity is the real nature of self and calls it Dharma. It is also true that in Jainism the basic aim of religious aspirations is to put an end to such mental disequilibrium or tensions as attachment, desire, passion, hatred and others and to attain a detached and dispassionate state of consciousness. Attachment and the sense of mine beget attraction and repulsion and cause mental tension or disturb equanimity of mind. An attached man identifies not-self as self, whereas an unattached and dispassionate person regards self as self and notself as not-self and thus maintains mental equanimity.
