Shekharchandra Jain Abhinandan Granth Smrutiyo ke Vatayan Se

SR No.: 012084
Original Sutra Author: N/A
Author: Shekharchandra Jain Abhinandan Samiti
Publisher: Shekharchandra Jain Abhinandan Samiti
Publication Year: 2007
Total Pages: 580
Language: Hindi
Classification: Smruti_Granth
File Size: 21 MB

Page 513

468
www
and cause global warning is also highly objectionable.
The concept of human rites is neither entirely western in origin nor so modern. It 1 is in fact the common heritage of mankind Jainism, the most ancient religion ob
served it to great length. It organized the Human Rites as religion and include them as fundamental rights and duties not only of individuals but of classes and communities. Better education, better service to children and child-labour class, better humanitarian behaviour when dealing with servants, women, down trodden communities, poor communities, animals and all other souls should be made available on human background. There is no recognition and permission for keeping bounded labour in Jainism. One should treat them all as equal. This is the fundamental principle of Jainism.
Jain as a Community and Human Rites
In light of modern definitions and speculations, the Jain society may be termed as "Jain Community" which states a particular form of social life, its cultural and ethnic ideas and values. It is originally based on the Jain principle of equality and equanimity and humanity which stresses on the social and spiritual individual, and rejects the idea of God as mediator, and replaces it with the theory of Karma. It stresses on individual purification, which leads the society in peace and order. It regulates not only the present life, but also the future. Unlike the Vedic religion, the Jain Scriptures sets forth the responsibility of ones deeds for deciding his caste. Jainism does not hold caste as a way of people being judged. In other words, caste cannot be decided by birth but it is one's own action or conduct, which decided the caste.
Jain Community in its historical and social perspective is a quite distinct, independent and new society with its Congregationalist nature. It has never abandoned ! the original spirit of Jainism. Therefore, the Jain community cannot be said to be the part of the Vedic or Hindu community, though it carries deep impact of it in the code 1 of conduct of householders in the later period. Likewise, in spite of occupying a large portion of business and industry it would not be a true speculation of the Jain I community to be recognized only as the business community. It is the community which realizes humanity in all perspectives. It is spread over all parts of India and have contributed a lot in spite of being a small community in the economic, political, cultural, social and literary artistic architectural and spiritual fields. Jainas also never indulge in vicious and revengeful activities. Therefore the Jain community has its own distinctive place in the religious and human society.
Status of Women and Human Rights
The human rights of women and the girl child are integral and invisible part of the fundamental freedom as elaborated in the Constitution of India. The United Nations had expressed faith in the equal rights of men and women by adopting the Universal Declaration of Human Rights on 10 December 1948 without any discrimination. Likewise so many other constitutional, legal and international Declarations
1