Sramana 2008 04

SR No.: 525064
Original Sutra Author: N/A
Author: Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2008
Total Pages: 236
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 10 MB

Page 161

156
: Śramaṇa, Vol 59, No. 2/April-June 2008
In Jainism religion is defined as a true nature of a thing (vatthu sahāvo dhammo)5 and in the light of the above definition it can be said that humanity is the true religion of mankind for, it is its essential nature. As a human being if we fail to behave like a human being, we have no right to call ourselves a religious being or even a human being. Bertrand Russell, the eminent philosopher and scientist of our age, suggests, "I appeal as a human being to the human beings that remember your humanity and forget the rest. If you can do so the way lies open to a new paradise. If you cannot, nothing lies before you but universal death."" And thus, I want to emphasize that humanity is our first and the foremost religion.
What is Humanity?
The question may be raised what we mean by the term humanity? The simple answer is, humanity is nothing but the presence of self-awareness, reasonableness and self-control. These three qualities are accepted as distinguishing features between a human being and animal being by all the humanist thinkers of our age. These three basic qualities are comprehended in Jaina concept of three jewels, i.e. Samyak-darśana (right vision) Samyak-jñāna (right knowledge) and Samyak-caritra (right conduct) respectively, which also constitute the path of liberation.' The presence of these three makes a being a perfect human being.
Fellowship means Unity in Diversity
Jaina thinkers assert that unity implies diversity. For them unity and diversity are the two facets of the same reality. Reality itself is unity in diversity. Absolute unity i.e. monism and absolute diversity i.e. pluralism, both of the theories are not agreeable to Jainas. From the generic viewpoint (niscaya-naya) reality is one, but when viewed from modal viewpoint (vyavahāra-naya), it is many. Once a question was asked to Lord Mahāvīra, O Lord! 'Whether you are one or many"? To this, Mahāvīra replied, "from substantial viewpoint I am one, but if viewed from changing conditions of mind