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P. K. GODE
३१९
Biological values develop ample sense and sensibility in an individual, They are incapable by their very cature to develop any spiritual and altruistic out-look on life, which is the outcome of a thinking mind and a feeling soul. Even 10 our social intercourse, we regard with esteem and affection a person who has a thinking mind and a feeling soul, and who 13, therefore capable of ideptifying himself completely with the woe and happiness of all his brethren If the possession of a thinking mind and a feeling soul is a great social asset In an individual, what can be said of those ancient sages, who completely identified themselves with the cosmos and struggled continuously in carrying out all the logical implications of such an identification, among which ahimsa stood foremost? There was a super-human attempt to conquer the forces of confict which govern a world run on biological values Their approach towards this conquest began with themselves and they realized that it was futile to make an attempt to conquer the forces of conflict in the world when their own minds remained full of conflict between the self and the not-self, a conflict between their moral-cum-spiritual inclinations on the one hand and the biological tendencies, which they had in common with the entire animal Creation. Unlike kings and potentates who organized armies and rushed for a digvijaya or conquest of all peighbouring kingdoms or nations, our thinkers of ancient India laid down, not a five-year or a ten-year plan, but a whole-life plan of self-conquest. It was the noblest plan of self-government, which involved no loss of life or property to their fellow-men It was 2 plan based rather on self-sacrifice and love for all beings in the world, purged of hatred and spirit of envy born of self-love It was only the intense moral and spiritual urge in these thinkers that led them to execute their rigorous plan of self-government about which we hear so much jo all early religious and philosophical literature, Brahmanical, Jaina and Buddhist.
We hear much in tbis democratic world about the "greatest good of the greatest number" for which every democracy has been struggling in its onward march towards this ideal The students of political science, however, tell us that modern democracies are competing with one another in achieving
the greatest good of the greatest number" for their own countrymen so that "the greatest good of the greatest number' in one democracy is not always identical with that in the other and consequently there is international tension and conflict leading ultimately to hmmsa. It is only after two great world-wars that the best thinkers of today have been handering after a worldunity based on " the greatest good of the greatest number" in all the pations of the world These thinkers want to achieve this good by settling all international disputes by peaceful means without recoursc to himsä This is. however, an objective approach to the doctrine of ahimsä It was first snitiate cd by the foundation of the League of Nations and has now assumed the new form of the United Nations Organisation and its Security Council. Though all our blessings must go to this UNO in its attempt to prevent hirisă care
| SR No. | 010530 |
| Book Title | Mahavira Smruti Granth Part 01 |
| Original Sutra Author | N/A |
| Author | Kamtaprasad Jain, Others |
| Publisher | Mahavir Jain Society Agra |
| Publication Year | |
| Total Pages | 363 |
| Language | Hindi |
| Classification | Smruti_Granth |
| File Size | 9 MB |