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भ० महावीर-स्मृति-पंथ।
doubtful about its ultimate efficacy as its approach to the doctrine of ahinsa is more objective than subjective. The Indian doctrine of ahimsa as initiated by our sages more than 2000 years ago was mainly subjective and they tried to enforce it by an inward reform of the individual and not by mere potes of a majority, cach member of wluch has at heart his otrn good or that of his individual nation. The game of political hide-and-seek practised at the Ses$iods of the UNO bespeaks no doubt much political wisdom but it is contrary to the Spirit of Truth and Non-violence (Satya and Alissä) which was zoitiated and promulgated by our ancient seers not through the medium of governmeat propaganda but by bringing it into practice in their own lives, which were great exemplars of this spirit through centuries of Indian religious and cultural bistory While our ancient seers conducted their self-government on the strength of introspection, the big nations of today with their objective approach to akamsá have been carrying out an 17spection and destruction of the war-materials of the nations defeated in the recent world-war. These dations bave been, however, increasing their military strength by equipping themselves with net scientific instruments of destruction like the Atom Bomb with its kith and kin together with the entire brood of weapons tried and tested in the tto great world wars This scientific remedy to stop the disease of war is worse than the disease itself. If Philosophy begins with doubt, politics begins with doubt and distrust and any measures that foster such doubt and distrust are bound to fail. In the game of mutual bluff got going on in international politics there is a spuit of doubt and distrust instead of mutual frankness of heart and trust which are engendered by á saintly handling of political problems, which characterized the entire life of Mahatma Gandhii. the fearless exponent of ahimsa in the modern orld, so during his life-time practised ahimsa in thought, word and deed and who in his death, attained martyrdom and thereby transmitted his noblest message of armsa to bis fellow-beings in the nooks and corners of the world. By sacrificing himself on the altar of ghimsa he has vindicated the ancient Indian doctrine of ahissa in the modern world.
· The Jainas are said to have carried the doctrine of ahitisā to extremes. This criticism is based on common sense with its two allies utility and bypocrisy. Even in common parlance we oft repeat the saying "If a thing is worth doing it is worth doing well." In the same manner the Jajna sages who beliered in the doctrine of ahmsā put it into practice without calculating the hardships attending such practice, for to them belief and conduct were identical These sages were not guided by the standards of utility which gorern the conduct of a practical man of the world. They wanted to be the teachers of mankind by leading a model lisc, free from hypocrisy but based on Satya and Ahimsa (Truth and Non-violence) The life of a teacher has always been & Tery hard one, whenever such a teacher tried to practise those virtues hich he preached to his students. The ancient
| 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 |