Mahavira Jayanti Smarika 1964

SR No.: 014041
Original Sutra Author: N/A
Author: Chainsukhdas Nyayatirth
Publisher: Rajasthan Jain Sabha Jaipur
Publication Year: 1964
Total Pages: 214
Language: English, Hindi
Classification: Seminar & Articles
File Size: 15 MB

Page 178

from other members of the human race. In fact it should offer solutions to all vexed problems arising in different epochs. It should, for example, be capable of breaking the physical national boundaries in order to communicate with others. In short it should not become the monopoly of a limited number of people but a valuable heritage of mankind itself.
The teachings of Jainism prepare and impart training to the votaries of this religion as to how to live a pious life on earth in order to lighten the burden of the soul to such a pitch that it escapes tha pull of the vicious circle of life and death. It is an intricate process a part of which revolves round self-immolation. This in itself is not attractive enough and cannot hold out an absolute appeal to a rational being. But Jainism has one outstanding feature of its whole gamut of philosophy and that is Ahimsa. The philosophy of Ahimsa has a certain amount of fascination provided it is shorn of its rigid application. Jains would not take to agriculture because it infringed the tenets of their Dharma. Can they afford to maintain the same self-imposed aloofness from the defence of their country in a time of crisis? It is, therefore, imperative that even Ahimsa should be interpreted in a manner that it transcends its narrow bigotry and becomes an inter-religious catch-word. Today we need an Ahimsa which could penetrate into the hearts of those who believe and indulge in perpetuating racial and colour differences among the humans. To kill is by all standarads an awful crime but to spread hatred which makes the hated,
especially if they happen to be weak. and defenceless, live in constant dread and peril is still worse. Let Jain religious leaders give a modern interpretation to Jainism and make other people aware of its import. Jainism was created to spread the idea of peace when brutality was much in evidence. In fact brutality has never vanished from human society although emphasis of values have undergone a change. A religion which has its roots in peace has a prior right to go to the people, for people do not come forth themsellves to embrace. Religion like a new idea is taken to them. It is not to suggest that people of other faiths be proselytised but there is a good deal of scope to give them food for thought, It is not quite charitable to say so but Ahimsa, which is the key-word of ancient as well as modern India, would have almost shrivelled into a tiny shell had it been denied a new lease of life at the hands of Mahatma Gandhi himself. For the Mahatma Ahimsa could be equ ated with God. These were no empty words when he wrote in his autobiography "My uniform experience has convinced me that there is no other God than truth. The only means for the realisation of Trust is Ahimsa". Indeed the Father of the Indian nation put it to test many times during his freedom struggle with the British Power and emerged triumphant. He believed in its efficacy.
For the Jain community it is a matter of great pride that it was the founder of their faith, Lord Mahavira, who, having been deeply distressed by animal sacrifice built up a positive resistance to stop it. It could not have been a simple