Sagarmal Jain Abhinandan Granth

SR No.: 012014
Original Sutra Author: N/A
Author: Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 974
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 31 MB

Page 926

Jaina Concept of Peace
he is committed to the security of family members and does not stand on violence but on non-violence, not on their belongings. In the same way the persons, who are in claiming our rights but on accepting the rights of others as government can not get rid of it. For they are the custodians our duty. Thus, the non-violence, is an inevitable principle of human rights and national property, Prof. Murty also for the existence of human society. At present we are living maintains. "Aggressive and unjust wars have been in an age of nuclear weapons due to which the very existence condemned by Hindu, Buddhist, Jaina scriptures and of human race is in danger. Lord Mahavira has said in moralists, but they had to admit that defensive and just Acārārga that there are weapons superior to eact other, but wars may have to be undertaken without giving up maitrinothing is superior to non-violence?). Only the observance (friendliness) an karunā (compassion) for pepole of both of non-violence, can save the human race. Mutual credibility the sides"22
and the belief in the equality of all beings, can alone restore It is true that in our times Gandhi planned a non- peace and harmony in human society. Peace can be violent method of opposition and applied it successfully. established and prosperity can be protected on the earth But it is not possible for all to oppose non-violently with through non-violence and mutual faith-only. success. Only a man, unattached to his body and material objects and with heart free from malice, can protect his Regard for others ideologies and faith rights non-violently. Again, such efforts can bear fruits Fanaticism or intolerance is the another curse of our only in a civilized and cultured human society. A non- age. Jainism, since its inception, believes in and preaches violent opposition may be fruitful only if ranged against an for peace, harmony and tolerance. It has been tolerant and enemy, having a human heart. Its success becomes dubitable respectful towards other faiths and religious ideologies if it has to deal with an enemy having no faith in human throughout its history of existence. In Jainism, one hardly values and is bent upon serving his selfish motives by comes across with instances of religious conficts involving, violent means.
violence and bloodshed. Atmost one meets with instances As far as occupational violence and the violence, of disputations and strongly worded debates concerning taking place in routine-activities of the life, is concerned ideological disagreements. The Jaina men of learning, while everyone cannot shake it off. For, so long as a person has opposing the different ideologies and religious stand-points, to earn his livelihood and to seek fulfilment of his physical paid full regard to them and accepted that the opponents' needs, deliberate violence of vegitable kingdom is unavoi- convictions may also be valid from a certain stand-point. dable. In Jainism, intentional violence to mobile animals Among the causes, generating fanaticism and by a house-holder has been forbidden even when it becomes intolerance, the blind faith is the prime one. It results from necessary for the maintenance of life and occupation. So passionate attachment, hence is uncritical or 'unexamining far as the violence takes place in defensive activites and outlook. It causes perverse attitude. In Jainism, various wars, Jainas hold, that it should be minimised as for as it types of attachment are enumerated; among them darśanais possible and innocent persons should not be killed at any moha/drstirāga (blind faith), due to its very disposition, has cost. Jaina thinkers suggested various methods for non- been reackoned "Paramount". In point of fact, it is consideviolent wars and to minimise the violence in even just red central in religious intolerance. It leads one's attitude wars. The war, fought between Bharata and Bahubali was towards a strong bias for one's own and against other's an example of non-violent war.
religion. Non-attachment is, therefore, considered as a preThough some or other form of violence is inevitable condition for the right attitude or perception. A perverse, in our life yet we should not conclude that the observance hence defiled attitude renders it impossible to view the of non-violence is of no use in the present. Just as violence things rightly, just as a person wearing coloured glasses or is inevitable for living, non-violence is also inevitable for suffering from jaundice is unable to see the true colour of the very existence of human race. So far as the existence of objects as they are. "Attachment and hatred are the two human society is concerned it depends on mutual great enemies of philosophical thinking. Truth can reveal co-operation, sacrifice of one's interest for that of his fellow- itself to an impartial thinker" 24 beings and regard for others' life. If above mentioned One who is unbiased and impartial can perceive the elements are essential for our social life, how can we say truth in his opponent's ideologies and faiths and thus, can that non-violence is not necessary for human life. Society possess deference to them. Intense attachment unfailingly