Peace Religious Harmony and Solution of World Problems from Jaina Prespective

SR No.: 001657
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2002
Total Pages: 70
Language: English
Classification: Book_English, Philosophy, & Social
File Size: 4 MB

Page 43

two sides of the same coin and they can not exist without each other. We can only distinguish them but not divide them. The inner peace is not mere and abstract idea, but it is something, which is whole and concrete. It represents our infinite self.
Now we turn to the external peace. While the inner peace is the peace of our self, external peace is the peace of society.Wecan also define it as environmental peace. In Jainism, the Prâksta word 'santi -- Samskrta equivalent Kșānti, also means forgiveness. In Sūtrakrtānga, among ten virtues the first and foremost is forgiveness, the basic need for social peace. It is the state of cessation of wars and hostilities, among individuals, individuals and society, different social groups and nations on the earth. So far as this outer peace or the peace of the society is concerned itcan also be defined in both ways negatively as well as positively. Defined, negatively it is the state of cessation of wars and hostilities. It is the state of harmonious living of individuals as well as societies and nations. It is the state of social co-operation and co-existance. But we must be aware of the fact that the real external peace is more than non-war. It is a vital peace. It is the state, free from mutual doubts and fears. So far as the doubts and apprehensions against each other exist, inspite of the absence of actual war, really. It is not the state of peace. Because where there is fear, the war exists. In modern world we term it as cold war. War is war, whether it is cold or actual, it disturbs the peace of society. Real external peace is only possible, when our hearts are free from doubts and fear and each and every individual has firm faith not only in the dictum 'Live and Let live', but 'Live for other.'
According to Jaina Philosopher Umāsvāti, "By nature living being are made for other, (Parasparopagrahojivānām)". ?So long as our heart are full of doubts and fear and we do not have full control on our selfish animal instincts as well as firm belief in mutual co-operation and co-existence, real social peace on earth will not be possible
Real peace dawns only if our hearts are full of universal love, which is something different from mere attachment, because, for Jainas att ment is always linked with aversion. But universal love is based on the concept of equality of all beings and firm faith in the doctrine that by nature living beings are made for each other. We must also be aware of