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we have not only denied to accept social or religious operation and unity that we can pave the way to proscheck post but we also have denied natural checks. perity and peace of manking. Jainas believe in the unity Now our life-cart has only accelerator, no break. Our of mankind, but unity, for them doesn't mean absoambitions and desires have no limits. They always re- lute unity. By unity they mean an organic-whole, in main unfulfilled and these unfulfilled desires create which every organ has its individual existence but frustrations. These frustrations or resentments are the works for a common goal. i.e. human good. For them cause of our mental tension. Due to the light legged unity means, 'unity in diversity'. They maintain that means of transportation, physical distances are no bars every race, every religion and every culture has full to meet the peoples of different nations, cultures and right to exist, with all its peculiarities, but at the same religions and thus, our world is shrinking. But unluck- time, it is its pious duty to work for the welfare of the ily and disdainfully because of the materialistic and whole humanity and be prepared to sacifice its own selfish outlook, the distance of our hearts is increas- interest in the larger interest of humanity. In the Jaina ing day by day. Instead of developing mutual love, faith text Sthanarigasutra we have the mention of and co-operation we are spreading hatred, doubt and Gramadharma, Nagaradharma, Rastradharma etc.14 hostility and thus deprived of peace, mental as well refering to one's duty towards one's village, city and as environmental, the first and foremost condition of nation that has to be fulfilled. human living. Rabindra Nath Tagore righly observes, Problem of Economic inequality and Consuner's "For man to come near to one another and yet to continue to ignore the claims of humanity is a sure
Economic inequality and vast differences in the process of suicide.
mode of consumption are the two curses of our age. Smt. Ramala Jain observes yet not only this, we These disturb our social harmony and cause classare claiming the superiority of our own caste, creed conflicts and wars. Among the causes of economic and culture over others and thus throwing one class inequality, the will for possession, occupation or hoardagainst the other. Now, not only in India but all over ing are the prime. Accumulation of wealth on the one the world class-conflicts are becoming furious day by side and the lust of worldly enjoyment of the other, day and this disturbing the peace and harmony of are jointly responsible for the emergence of presenthuman society.
day materialistc consumer culture. A tremendous Jainism, from its inception, accepts the oneness advancement of the means of worldly enjoyment and of human race and oppose these man made divisions the amenities of life has made us crazy for them. Even of caste and creed. Lord Mahavira declared that at the cost of health and wealth, we are madly human race is onell. He further says that there is chasing them. The cast differences in material posnothing like inferiority and superiority among them. session as well as in the modes of consumption have All men are equal in their potentiality. None is divided the human race into two categories of 'Haves' superior and inferior as such. It is not the class but the and 'Have-nots'. At the dawn of human history also. purification of self or a good conduct that makes one undoubtedly, these classes were existent but never superior12. It is only through the concept of equality
before, the vices of jealousy and hatred were as alarmand unity of mankind, which Jainism preached from
ing as these are today. In the past; generally these the very beginning, that we can eradicate the prob- classes were cooperative to each other while at lem of disintergration and class-conflict. It is mutual present they are in conflicting mood. Not only disprofaith and cooperation which can help us in this portionate distribution of wealth, but luxurious life regard. Jaina acaryas hold that it is not the mutual
which rich people are leading these days, is the main conflict but mutual co-operation, which is the law of cause for jealousy and hatred in the hearts of the poor. living. In his work Tattvartha sutra, Umasvati main- Though wealth plays an important role in our life tains that mutual cooperation is the essential nature and it is considered as one of the four Purusarthas i.e. of human being. It is only through mutual faith, co- the pursuits of life, yet it cannot be maintained as the
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પ્રબુદ્ધ જીવળ
(જાન્યુઆરી - ૨૦૧૮
| SR No. | 526114 |
| Book Title | Prabuddha Jivan 2018 01 |
| Original Sutra Author | N/A |
| Author | Sejal Shah |
| Publisher | Mumbai Jain Yuvak Sangh |
| Publication Year | 2018 |
| Total Pages | 52 |
| Language | Gujarati |
| Classification | Magazine, India_Prabuddha Jivan, & India |
| File Size | 1 MB |