Jain Society Houston TX 1995 11 Pratistha

SR No.: 528921
Original Sutra Author: N/A
Author: Jain Society Houston TX
Publisher: USA Jain Society Houston TX
Publication Year: 1995
Total Pages: 218
Language: English
Classification: Magazine, USA_Souvenir Jain Center TX Houston, & USA
File Size: 9 MB

Page 73

Celebrating Jain Society of Houston Pratishtha Mahotsav 1995
When a tiny pebble is dropped into the still waters of a pool, the pool is soon covered with ripples. It is in the very nature of water to break into ripples. But when the pool is frozen, even if you drop a stone in it there is hardly any disturbance in its smooth, hard surface.
He has read in his history books lurid accounts of persecution and atrocities by religious fanatics in all parts of the world. He is fully conscious that it is might, and not right, that rules the world. He sees the truthful and the just belabored by the selfish and the unscrupulous, and no gods rush down to the rescue in their heavenly chariots as one is told in legends. How can he then believe that "God's in His heaven - All's right with the world?" He sees for himself that all's wrong with the world, and he doubts whether there is a God in heaven or anywhere, and if He exists, whether He is as omnipotent as they make Him out to be.
The mind reacts to circumstances by breaking into ripples of disturbance. One would say that this is but natural. Perhaps, but is it inevitable? When the mind is trained to resist stoically all outward disturbances, it will acquire a calm that nothing can ruffle.
I hope I have succeeded in making it clear that these four principles, when put into action, guarantee the highest amount of happiness and peace within the family of all living beings. I wish them to be universally adopted and followed for the benefit of all living beings.
It is indeed very difficult to distill the elusive essence of religion so as to use it in one's daily life, but he alone is truly religious who carries out the precepts of his religion in all his dealings with the world. We have spoken at some length to explain to each other; the fundamental principles of our religions and how the essential elements in all are very similar.
Jain philosophy, with its theory of karma can explain to him that sufferings - of an individual or a nation or a race - are the result of misdeeds of the past, that there is a causal relationship between the woes of this life and the evil done during an earlier incarnation, and so he cannot maintain that there is not justice in the world. As for religious persecutions that fill him with revulsion, the tolerance and broad-mindedness that Jain philosophy emphasizes might persuade him to modify his outlook on religion. Amity and appreciation would not be incomprehensible to him, for youth is not wicked. If approached with sympathy and understanding, he will respond. Think of the stress and strain of modern life. The speed, the noise, the hectic bustle of today has robbed the young man of the opportunity to move in life with measured strides. The machine has taken the place of hands. The bubbling creative energy of youth was formerly channeled into constructive crafts, be it spinning, weaving, pottery, metalwork, wood-work, carving or whatever. Today that energy is turned into destructive channels.
Coming to the problems that face us, they, too, are essentially the same: the menace of destructive weapons of war, the malaise of racism, the problem of economic imbalance, the unrest among our youth.
After having discussed ahimsa what is left for me to add about missile or bombs? If the killing of a worm is an act of cruelty to a Jain, it would be superfluous to talk about the atrocity of wiping out the human race! So, too, we have already covered the ground for the malaise of racism. If we recognize the fact that the soul is the same, whatever outward form it may be given, where then is the reason for racial prejudices? In aparigraha (non-acquisition) lies the solution for the unequal distribution of wealth. There need not be any "ism" about it. Jainism is not like any of the modern "isms". 2,500 years ago Bhagwan Mahavir gave us the antidote to unequal distribution of wealth in his doctrine of aparigraha.
In what way can religion help to divert this flow of energy once again into constructive channels? The simplifying of religion may do it. Stripped of rituals, prejudices, superstitions, even separated from the noble but complicated philosophy, that is the bed-rock of religion, the simple essence of religion - friendliness, sympathy, tolerance, justice - this the youth will understand, and will not reject summarily as humbug or trickery, or as something beyond his mental powers.
The last problem - youthful unrest - calls for a more detailed analysis.
WHAT IS THE RELEVANCE OF RELIGION TO
MODERN YOUTH?
The aim of all religions and philosophies is to seek the freedom of man from the bonds of ignorance and blind faith, from the meshes of prejudice, superstition and ritual. Religion means freedom. Only when man rids himself of his mundane bonds does he free himself from the bonds of karma. Just as gold attains its pristine purity only when the dross is separated from it, so, too, the soul, only after it has shed all desire and karma will attain a state of blissful tranquillity and immortality.
Is not modem youth justified in demanding why so many crimes have been committed in the name of religion?
"The faulty of others are like headlights on a passing car. They seem more glaring than our own"
(Author Unknown) Page 57
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