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The linage of Indian Ethology
non-violence, non-insistence, non-possessiveness is far more concerned with the life that we lead, when the Gită expatiates on the stages of life or caste-system or doing one's duty, unmindful of the fruit, it is all this life. Jainism asserts that the observance of conduct is neither for this life nor beyond. The wise man is one who acres neither for the past nor dreams of the future. Morality based on fear or temptation, for heaven or hell, is not real. It is fake. It only appers to be real. The Gitā says categorically, "Wise men do not sorrow over the dead or the living." So says Buddha, 'Such queit hermits, as grieve not over the past and do not build castles in the air are ever contented and happy. In the East what austerities are practised for the next world are considere binding. Heaven and hell have been picturized for the common man as for also the illiterate. This 100, is to enable them to tread the righteous path. The Gitā makes it clearer still, ' Four types of virtuous men worship Me; the seeker of worldly objects, the sufferer, the seeker of knowledge and the man of wisdom. Of these the best is the man of wisdom, constantly established in identity with Me and possessed of exclusive devotion.' Buddha was affected by suffering and death and so he was determined to make the maximum use of his time to lessen the ills of life.
If man were to imitate Nature, what need is there for altruism and self-sacrifice? Mere physical basis does not encompass human life. If even the richest people are not happy, it is clear that the world has never satisfied kings, emperors and the laity.
Since pure love and detachment are our ideal, the root of our morality should be fixed deep below where nothing is visible. Our good is not confined to this world. We can rise only when we alsways try to transcend our limitations and rise higher still on the spiritual plane.
The third charge is that we take the world as false. Firstly, Sankara alone is not the representative. Philosophers of India and he also meant that the world for each man is evanescent and that man goes empty-handed, Jainism, Buddhsim and the Gitā cannever be taken as supporters of the falsity of the world : Jainism is admittedly realistie. In the Buddhistic tradition also, but for its nihilism and the idealism. The actual life ahs been accepted without any reservation. The
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| SR No. | 525036 |
| Book Title | Sramana 1999 01 |
| Original Sutra Author | N/A |
| Author | Shivprasad |
| Publisher | Parshvanath Vidhyashram Varanasi |
| Publication Year | 1999 |
| Total Pages | 166 |
| Language | Hindi |
| Classification | Magazine, India_Sramana, & India |
| File Size | 6 MB |