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Religion, on the other hand, shows what enormous, and almost incredible possibilities lie within our reach, if we would cultivate inner trar quility on the lines of abimså. And let me further add that, in Jainism there is no possibility of any one's being persecuted on the ground of his being an enemy of a god. In Jainism, there is so place for such a contingency as it does not acknowledge the being, and existence of any creator or ruler divine or manager of the world whose enmity man could possibly incur. The Perfect Souls are the only gods in Jainism, and none else ! Thus Jainism is the true refuge for all afflicted souls, and all beings.
To sum up :-If you want to establish lasting peace on carth you must make men love one another. But you cannot cbange men's hearts by a mere stroke of your pen, or by prea. ching to them a sermon on sympathy, and good-will. You must engender the emotion of love by showing the paramount importance of its need and value in the first instance.
What is needed is the broad-casting of the kind of education that will excite the sentiment in the hearts of men on natura!, and social grounds, and will fill it with love, and keep it filled for a'l times. Nothing else will ever success as is mani. fest from a perusal of the pages of World's History, and the records of the religious persecutions of the past. Jainism to-day invites the world through the great assemblage of its leaders, to study the Science of Love, that is the Doctrine of Ahim å to be able to put an end to all forms of hatred and prejudice, and to fill the bearts of men with Love for one another.
I shall now turn to the Jaina view of things, and devote the rest of this article* in working out the consequences of practising the principle of ahimsā, in various departments of life and externa! i-e national, and international peace.
*laternational Peace-in Jainism and World Problems pp. 151-154,
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