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JAINISM AND GLOBAL PEACE
(Dr. Dhaval Nemchand Ghalla)
The Seventeenth century has been called the age confronted with the finiteness of his individual existence of Enlightenment, the eighteenth, the age of Reason, and with the questions as to it meaning. At the same the nineteenth, the age of progress and the twentieth time traditional values and beliefs no longer seem selfthe age of anxiety. With the conquest of many physical evident, and he lacks the conforting absolutes that gave ills which have afflicted him throughout his history, man security to his forebears. Unfortunately, advances in the has become increasingly aware of the role of understanding of man have legged far behind those in psychological factors in human existence. No longer are physical sciences. We know much about the atom but Civilized men - atleast the fortunate majority - the victims not nearly enough about love or the values needed for a of famines and epidemics. The black plague has been meaningful life. With all his uncertainties and anxieties replaced by a host of subtler psychological plagues - modern man has a few moral beliefs to guide him. As a worry, value conflicts, lonliness, disillusionment and the consequence, he stumbles around among a myriad of doubt as to one can weave a successful course through religions, philosophies and social programs, seeking the complex image of freeways and blind alleys that answers that will satisfy him. make up modern existence.
Most of us are grihastha's (Shravak Shravikas) in Modern man's path to happiness is not an easy Jains, or householders, pursuing the four Pururusharthas one. It is beset by seemingly endless personal and social namely Dharma, Artha, Kama and Moksha. Dharmabindu problems. Wars have disrupted personal life and left describes that Dharmas (the pursuit of spiritual their mark of mutilations, grief and social unrest. Periodic excellence.) Artha the endeavour to acquire wealth and breakdown and runways of the economic machinery as Kama the endeavour to fulfil the wordly desires) these well as automation and other technological innovations three aspects of human activity are inter-related and have taken their roll in millions of victims of inseparably integrated and united. We should carry out unemployment and dislocation. The human population these three endeavours in such a way that none of explosion is creating difficult political and social problems them is affected or neglected. If any one is affected or and tensions, Racial discrimination, with its unreasoned neglected the basic purushartha namely Moksha will be feeling of superiority, hatred and resentment, hurts both affected. As most of us in the world are householders. I individual and community. Homes broken by divorce, would emphasise on Vrata (Vows) which would be leave emotional scars upon parents and children alike. applicable to householder as individual for each indivisual Excessive competition, conflicting pressure groups, is architect of his own destiny it is correctly said that a impersonal bureaucracy, rapid social change, and the mind can make heaven of hell and hell of heaven. ever present threat of global atomic war further aggravate
From Social point of view, then we may briefly. modern man's anxieties.
review the ethical code of Jainism. It begins with five Cure is an age of tremendous growth of knowledge. anuvratas or little vows. More scientific and technological discoveries
1) Non violence (Ahimsa) have been made in the past fifty years than in previous recorded time and Science is
2) Truthfulness (Satya) having an increasingly profound effect on
3) Honesty (Asteya) all phases of our life. The man has set foot on the planet other than one on which he
4) Continence (Brahamcharya) was bom. Yet paradoxically his scientific
5) Stoicism (Aparigraha) advances have led to shrinking of his world
The second great contribution of Jainism so that he must daily face international
to human intellect is Syadvada or Anekanta. problems as well as national and local ones. And as man ventures into the vast universe,
Logic of probability and Relativism.
Dr. Dhaval Nemchand he is increasingly and inescapably
Ghalla
It is the individual irrespective of sex
SHRIMAD JAYANTSENSURI ABHINANDAN GRANTH/ENGLISH SECTION 31
स्वार्थ बुद्धि का त्याग कर, करो सदा शुभ काम ।
जयन्तसेन सुसिद्धि का, यही प्रतीक ललाम ||
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________________ when in group form families, societies, countries, continents and world. It is individual who when looks within and tries to become a better person and transforms himself than only will this world will be a better place to live in with harmony and prosperity all around. There are also other codes of conduct in Jain ethics which when put into practise by any householder will make him and transform him into better person and bring out further knowledge, increase strength of character, greater peace of mind, sympathy and kindness and lead to higher levels on the way towards on everlasting, blissful, ominiscient in state of life which is natural to the real pure self and which is open to all who wish to attain it. Thus inturn making universal a symbol of peace and harmony. I would enumerate them briefly that there are thirty five discarding pride. Pride is a kind of fire. Everything gets burn and swallowed by the fire. Discarding of a place where calamities are or a place threatened by calamities. Seeking the refuge of the worthy and the capable. Accepting noble men (treating them with respect) Building and dwelling in a house and a proper place. Weaving dress and decorations according to one's wealth etc. and avoiding incongruities. Expenditure according to income, not engaging in condemnable actions. Associating with noble people, Adoring mother and father, avoiding actions that provoke or agitate others, Protecting dependents, Eating food in time, food that agrees with one's constitution. Renouncing all temptations of taste. Discarding actions in uncongenial places and uncongenial time. Carrying out the pilgrimage of life properly among the humble in accordance with their standard. Discarding excessive familiarity with others. Rendering service to those who have undertaken vows and who possess intellectual majority and purity of character and conduct. Acting after realising one's abilities and limitations. Wants should be proper to the time. Listening to scriptural discourse everyday. Discarding prejudice and evil intentions in all matters and in respect of all people. Partiality for all virtues. Avoiding undesirable habits such as meat eating and wine drinking. It is two doctrines namely, Mahavir who has been rightly called as greatest apostle of Ahimsa with his non- violence was the highest religion and concept of live and let live the golden rule of all human conduct. And Anekantvada strong weapon in armoury of Jainism, it can uproot our differences on matter how ever deep set they are. The view paves the way to establish the global peace and washes away waspishness of persons and nations. Talking about Ahimsa, this doctrine has attracted the attention of entire globe due to its successful application in liberating India from foreign domination. The doctrine of non-violence, therefore, is the unique and most sublime contribution of Jainism to humanity. Unless there is first inner disturbance i.e. mental violence arising in our mind, there cannot be physical violence. So our hearts and mind must be kept pure and unsullied, so Ahimsa according to Mahavira means universal love. No violent act originates in a kind or pure heart and mind. Just as anger begets anger, violence breeds violence, passion feeds on itself. So Mahavira advised his followers first to control violent thoughts and desires before they manifest themselves into violent deeds and acts. Lord Mahavira, the greatest apostle of non-violence has founded his rule of Non-violence on basic human values such as love and kindness, and as such this rule is not only eternal and universal, but realistic, though opportunist or pleasure seeker may try to put forth some lame excuse or other for its breach. Mahavir taught to live fearlessly by wanishing devilish selfish instinct and to live in peace and harmony with the external world and its objects. Mahatma Gandhi said "Non violence is not a cloistered virtue confined to sages and cave dwellers. It is law of human existence. So rule of non-voilence can be properly developed and extended to the domain of ethics, economics, politics, administration, international commerce by introducing moral values as factors underlying this Rule of Non-violence, truth, honesty, charity, tolerance, forbearance and other human virtues are only the corollaries flowing naturally by extension of this fundamental rule of non-violence cum love to various walks of life." So even in this scientifically advanced age, this rule, if followed both in letter and spirit, would facilitate the establishment of peace and happiness in the globe on this planet earth as one unit. SHRIMAD JAYANTSENSURI ABHINANDAN GRANTH/ENGLISH SECTION 32 छल प्रपंच को छोड कर, कार्य करो अभिराम / Ute yer Te, 197 PaTilibrary.org