Jains Today in World

SR No.: 001794
Original Sutra Author: N/A
Author: Pirre Paul AMIEL
Publisher: Parshwanath Vidyapith
Publication Year: 2008
Total Pages: 360
Language: English
Classification: Book_English, History, Religion, E000, & E005
File Size: 24 MB

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violence. They do agree with the point that perfect non-violence is possible only on spiritual plane by a spiritual being who is completely free from attachment and aversion. But non-violent war is also possible. Jain thinkers have suggested various methods and means for non-violent war and for reducing violence even in defensive wars. The war fought between Bharata and Bāhubali is the example of nonviolent war. Thus, the firm faith in credibility and non-violence can save the human race from the problem of its survival.
Problem of economic inequality and consumer culture
Economic inequality and vast differences in the mode of consumption are the two curses of our age. These disturb our social harmony and cause class conflicts and wars. Among the causes of economic inequality, the will for possession and occupation are the prime. Accumulation of wealth on one side and the lust of worldly enjoyment on the other are jointly responsible for the emergence of materialistic consumer culture. A tremendous advancement of means of worldly enjoyment and the amenities of life have made us crazy for them.
Though wealth plays an important role in our life and it is considered as one of the four Puruşātha i.e. the pursuits of life, yet it cannot be maintained as the sole end of life. Jains all the time, consider wealth as a means to lead a life and not an end. Acărya Amrtacandra maintains that wealth is an external vitality of men. It is important for both- materialistics and spiritualistics as well. The only difference between both is that for materialists it is a means to lead luxurious life whereas for spiritualists, it is means to welfare of human society and not one's own enjoyment. If we want to save the humanity from class conflicts, we will have to accept self-imposed limitation of our possessions and modes of consumption. In Jainism it is the pious duty of a householder to fix a limit to his possession as well as consumption and to use his surplus money for the service of mankind.