Jain Journal 2001 07

SR No.: 520143
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 46

JAIN : THE RELEVANCE OF THE TEACHINGS OF LORD MAHĀVĪRA
afflicted beings and equanimity towards those who are not welldisposed towards me-may my sould have these dispositions for ever."10
A non-violent person should be full of benevolence towards all living beings. Also he should avoid food, clothing and other requirements which involves the slaughter of animals. He should also not indulge in trades like brewing, fishing and butchering. Non-violence is the greatest need of the present day. Faced with the danger of ecological disaster and nuclear holocaust on the one hand and unrestrained materialistic pursuit on the other, humanity is groping in the dark for the ray of light which can save its very existence. Such light is provided by shunning violence at all levels by practicing non-violence.
Equality
Mahāvīra laid great stress on the equality of all human beings. Stressing action and not birth as a determining factor of superiority was a radical step in the teachings of Mahāvira. He proclaimed, “A person does not become a monk by merely tonsuring, nor a Brāhmana by reciting Onkāra Mantra, nor a Muni by living in the forest, nor a hermit by wearing cloths woven out of Kuća grass. One becomes a monk by equanimity, Brāhmaṇa by celibacy, a Muni by his knowledge and a hermit by his austerities."11
Lord Mahāvīra had great regard for women. He said that both men and women were eligible to attain emancipation after destroying the passions and Karmas. He declared, "There are many virtuous women who are famous for their purity and chastity. They are like the goddesses before whom even the celestials bow."12 According to Jainism, all barriers of caste, creed and colour are artificial and must be removed. The principle of equality propounds that every one has a right to live. The directive principle of living is not "Living on others" or "living by killing" but "living with and for others" (parasparopagraho jīvānām). 13
So, for as the welfare of human society is concerned it depends on mutual co-operation, sacrifice of our own interest for the sake of our fellow beings and regard for other's life. If above mentioned elements are essential for our social life, then non-violence is absolutely necessary for human life. Society exists not on violence but on non-violence, not on fulfilment of self-interest but on sacrifice of self-interest, not on
10. Sāmāyika-patha, 1. 11. Uttarādhyayana-sutra, 25.31, 32. 12. Bhagavati Aradhanā, 995. 13. Tattvārtha-sútra, 5.21.
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