The first essential premise is that the economic system should not pose a danger to world peace. Anybody who wants to develop in isolation, be it an individual, a society or a nation, will pose a threat. In this context, the significant principle of Mahavira is: Je loyam abbhaikkhai se utanam akbhaikkhi, Je atanam abbhaikkhi se loyam abbhaikkhi. (One who rejects the people and the world, rejects his own existence and the one who rejects his own existence, rejects the existence of the world.) Mahavira said, ?Do not reject the existence of the world and do not reject your existence as well. The most important principle of environment is that you are not the only single element. When you do something for yourself, you must know what you do for yourself will impact the entire world.? A question would arise in our mind: What can he as a humble person do? What effect can his action produce on the world at large? It is our mistake to entertain such a question. Mahavira observes from the perspective of anekanta that when a finger makes a movement, the entire world vibrates. All the atoms associated with the atoms of the finger get activated. The entire chain is inter-linked. Similarly, the Jain acharyas have explained that when we remove a yarn from the cloth, an atom linked with it will reach the pond and vibrate the entire pond; it will reach the ocean and vibrate the entire ocean. We are not alone; we are interlinked with the entire world. That is how the principle of anekanta got formulated?a single element is neither different nor is it the same as the total. It is both separable and inseparable. A person is not entirely different from this universe and yet he is not entirely the same. Our existence is inter-related with the entire world. That is why a person is not entirely different and yet has his independent existence. If he is inseparable, it is obvious that he would influence the entire world. That is why it has been said that one who tries to analyse and comprehend himself really analyses and understands the entire universe. Eric Fromm suggested a principle which I regard as a translation of the principle of Mahavira and that is?in the new economic policy, a feeling should be generated that material is not our defence. The second parameter of the economic policy is that it does not give encouragement to violence and killings. Voilence is inter-linked with life. Ancient scholars have said: Jeeven jeevasya jeevanam?Life is the basic element of any living being. However, this is only a partial truth. It is not right to take it as total reality; it will not be right. There is perhaps no dispute about the fact that for living, violence is also necessary. Violence cannot be given up entirely. That is why Mahavira added an adjective. Unnecessary violence should not occur, aggressive violence should not occur. The economic policy should be so formulated that it does not encourage unnecessary and aggressive violence. Let alone violence against man, there should not be unnecessary violence even against water; that is, it should not be wasted. There should, of course, be no violence even against plant life. Even the smallest of the small creatures should not be killed unnecessarily. This is an essential desideratum. In today’sthinking, there is a basic misgiving. Ved Vyasa had written in Mahabharata that nobody is superior to man. Mahavira also said that. Nonetheless, while it is right to say that nobody is superior to man, it can also be said that nobody is more irrational than man. When we synthesise the two elements, the whole truth will be discovered. The premise that nobody is superior to man implied that, in terms of development, nobody is superior to man. We have analysed this postulate in the context of prekshadhyan. Man’sblood circulation and organ systems are so much developed, his brain power is so active, and consciousness and wisdom are so much awakened that there is no other living being equal to him. Even this is only a partial truth. It is, perhaps, on the basis of this premise that it has been presumed that man can do each and everything. He may kill an animal or a bird. For the purpose of eating meat, he is mercilessly killing millions of animals and birds. The question is: Is he still the superior creature when he does so? The misuse of this concept of superiority has, in fact, misled him so much that man has become uncontrollable. In the process, he has become a creature which he was never before. It appears that a stage has arrived when the killing of the dumb animals is recoiling upon him. Man is steadily becoming more and more unhealthy from both points of view?physical and mental. Even after acquiring so much of resources, he has been feeling devoid of adequate defences and is becoming more and more miserable. Eric Fromm suggested a principle which I regard as a translation of the principle of Mahavira and that is?in the new economic policy, a feeling should be generated that material is not our defence. It is an object that cannot provide protection. None of the materials is a means of defence for us. In practice, it could pose to be our protection, but basically no material can be ultimate protection. In the same context, Erictron observed: That material is no defence?this feeling should be developed. When the feeling of non-protection is developed, a basic change will take place. Our capacity to control emotions would increase. With this, the world-wide policy based on national ego and the concept of national sovereignty would diminish and a balance would emerge. A major parameter of the economic policy should be that it brings about a reduction in crime in our economic life. The crimes that are growing are without any reason. The economic theory has generated so much income for persons which is unwarranted. Today’sman sets the goal of a high standard of living, and it is styled as modern. Those who have access to the resources for this high ?standard of living? go in for big crimes, not for small crimes. They indulge in exploitation of others and commit business crimes or political crimes. Those who are poor and those who do not possess the means of high living go in for small crimes. (The writer of this article is the founding member of Anuvrat Movement and can be contact at C/o Lalit Garg, E-253, Saraswati Kunj Appartments, 25, I.P. Exten., Patparganj, Delhi-110 092. E-mail: Lalitgarg11@hotmail.com)
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