Jain Journal 1993 04

SR No.: 520110
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1993
Total Pages: 67
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 49

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Unlike Buddhism, which developed into a sort of world-wide religion, Jainism has always been a national religion. But the Jainas claim that their religion is "world-religion" in a sense that its tenets are being practised and followed by all human beings of the world. Jainism has a closer and stronger affinity with Hinduism, so much so that they have retained many things of Hindu system of social structures.
In the evolution of Indian thought and culture, the Jaina literature can supply us material as free-thinking and sophistic ideas. Herein lies the value of Jainistic teachings and practices. The Jainas afford us many an interesting glimpse of the every-day life of a section of people of India which is identified as a part and parcel of Indian life, not only of the life of the monks themselves, but of that of the other classes of people as well.
JAIN JOURNAL
VI
It is to be noted here that Mahavira, and for that matter Jainism, has not asked the people to renounce this world. It will be a great mistake if we think so. In all his teachings he wants to emphasize that we must not be goaded or swayed by the passions and impulses of this mundane existence. But, to all intents and purposes, we must control them to allow us to grow stronger mentally, so that our life can become serene, pure and holy. This does not mean that we should not enjoy life to its fullest extent, but the enjoyment should not be of a beastly type, but of a divine nature. It must not transgress the purity and serenity of life and of Dharma ('Religion').
Through his doctrines of ahimsā, Mahavira stresses on social equality and justice. He stood up both for the rich and the poor, the strong and the weak, and for the ruler and the ruled. He did not allow any body to be exploited and oppressed, but through his principles of non-violence, he wanted to maintain peace and tranquility in a society with his splendid and imperishable excellence of sincerity and strength.
It seems somewhat paradoxical to think of any religion in this advanced age of science and technology, It may seem outlandish too to think of a religion at the present day, which speaks of non-violence, when the spectacular contribution of science erode the foundations on