Tulsi Prajna 2000 04

SR No.: 524603
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2000
Total Pages: 152
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

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I believe that the ethical and spiritual teachings of Mahavir and his pathway - "HT T " to self-realisation are profound, born out of great and highest spiritual experience and have eternal value. The metaphysical system which is associated with him bears re-examination. The ethical and spiritual teachings and the metaphysical system need not be made inseparable. Even the ethical and spiritual teachings, eternal and of abiding value as they are in their basic approach, bear re-examination and re-application from time to time. Jain Philosophy and ethics has not received that critical evaluation which could make it ever fresh and living. It has remained static.
One great contribution of Mahavir is non-absolutism in thought, speech and deed (379 2011, 74916, HY). Such an approach leads to tolerance (H4919), charity of heart and humility. This approach, in a way, is another form or aspect of the principle of non-injury. Principle of non-injury becomes truly effective in action, only if there is spirit of non-violence in thought and speech also. If one is dogmatic or intolerant or harbours hatred, it is bound to result in violence of speech and action. This spirit of non-absolutism leads to synthesis of opposite views and in any event, respect for each other's views and feeling of fellowship.
Mahavir's principles "अहिंसा","अपरिग्रह" and "अनेकान्त'" have greater value and need in the modern age than they had 2500 years ago. Mahavir's principle of Samyam has greater relevance and application now than ever before. Man needs to learn self-restraint in thought, word and deed against licence and intolerance which is so widespread. These principles can be the basis of true democracy, socialism and peace. Their application to the conditions of modern life cannot be the same as it was in Mahavir's time. Every great man is conditioned by his time and its needs. Life is too great and complete to remain in straight jacket for all time to come. It demands ever new synthesis from the contradictions it involves and creates. Faith has to be renewed to be living. Spirit may remain the same but it needs new forms. Free thought is the breath of life. Jainism is no exception to the need for critical re-examination of its practices to fulfil the needs of modern life.
These are stray thoughts hurriedly put down on paper. They have been germinating in my mind since years but I have had neither the time nor the ability for a deep and sustained study for a systematic exposition. They are necessarily incomplete and I crave indulgence of the learned, if I have misunderstood or only betray by ignorance. I am neither dogmatic about these views nor do I have a closed mind. I would be content if they lead to a fruitful dialogue. THT 4511 3747-fugitore, 2000 IN
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