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

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HAN HAR 1 All Arahatas / Tirthankars are social revolutioneries. Actually they all revolted
against the existing social set up and disorder growing from human desire and lust
for power. The most important point to underline is that all of them believed or I thought of Ahimsa and salvation of soul, in resulted in continuous flow of Jainism.
In this course vedic thought of yagna and bali, Budhist thought of typical controver1 sial Ahimsa also got attacked. These thoughts tried to revive in India in many ways I but they had to change their principles and face also. Thought of upnishad is the | result of that. But we will find that inspite of lapse of thousands of years and creaitions of thousands of worshipping idols other religions are facing controversy and | followers are appearing to be illogical and blind. In this imbalance of thoughts and | their application, Jain School of thought has maintained its balance which it had in
times of Rishabh, Suparshwa, Nemi, Parshwa or Mahavira, even till this date. Jain 1 canons are imparting message in the same impartial manner. The main thought of | Ahimsa, coexistance and salvation is unchanged. These principles were so scienI tific that they enlarged but they did not shrink in spite of Brahmanical attacks. Even 1 in modern age not concept because concept & principle are the same these princi
ples are equally logical and most needed. Lapse of time does not mean rigidity. Jainism has given birth to Anekantvad the thought to understand others by apply
ing the principle of relativity. 1 Athought Tyag & Tapasya is the theme of Jainism but it has always proposed
respectable provisions for wordly leaving with family and economic growth. Live the disciplined life as suggested by right knowledge, follow the path of right conduct and one will be successful in his life. At the same time one would develop the desire for Tyag. This will open the path for Tapasya and Moksha will be within the reach become in the reach of every soul. In this course of life there is no fight for difference of opinion. No hatred for any living being.
Jainism never preached hatred for human or self. Some thinkers have wrongly 1 understood tyag and tapasya. Jainism has always insisted that human being is very precious. The span of human life gives us a time to understand ourselves and act accordingly. Janism is friend which proposes for selfless society with high order of socio-economic growth but with discipline. In the course of activities of life no one should forget that the ultimate aim is the liberation of Soul-the Moksha.
The Jain Society / Sangh may be small in number but has very logical plans in its living. It is not guided by any "fatwa" or "dogmas". Jain Sangh lives in search of truth, lives the life of good conduct. It is not hypocratic. It is national in its thinking and believes in the growth of every individual Soul.
A man who believes in Ahimsa, follows the path of right knowledge and right conduct is Jain. Summerily those who believe in Ahimsa (Non violence). follow path of right knowledge and right conduct are Jains. We can call him the member of Jain Sangh. In Jain Sangh there is no restriction. No body has to take any oath. It is a free society with pious and disciplined life.