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જૈનયુગ
ભાદ્રપદ-આધિન ૧૯૮૩
on in the soul. This Apollonian treatment of responsibility for the affirmation of the of the problem of knowledge has the effect ego rests with the intellect, not with the will. of showing that the intellect, instead of It is the function of the intellect not being the formal, passive faculty of repre- merely to find the unity of the manifold of sentative thought, is really activistic, a cul- sense, but also to reduce the chaos of imtural principle. This fact should place in
pulse to order. For geniune action, nothtellectualisın in a more acceptable light in ing is more necessary than thought, withan age which emphasizes the obvious and out which the movement of the ego is only exaggerates the efficient.
something instinctive and immediate. With the absurd emphasis that is com- Genuine intellectualism is progressive and monly laid upon activity, it is well to in- creative, and while it exalts contemplation quire concerning the exact nature of that to the supreme place in the self, it does which seems so important to our present not seek to inculcate passivism, for it needs day philosophy. What is the real nature the impetus of action for its intellectualistic of action? As commonly conceived, action
purposes. is attached to some immediate inclinction
The intellect is a gainer rather than a from which it springs, while it is directed loser when it is called upon to support the to an end which it endeavours to realise;
ego, while it is also expected to compete incentive and motive conspire with result
with the will; and an intellectuatism which and consequence. To emancipate the deed
itself out
is no longer content to deck from its attachments, and thus render it
with the faded wreaths of a rationalism, universal and free, it becomes necessary for
which achieved no other victory than that the ego to intellectualise it.
of the understanding over sense, has a future destined to be reflete with satisfaction.
Intro-activity is not a mode of work in Not only is the decadent artist suspi- which the individual insinuates his subjec. cious of action, but from the beginning of tivety into the objective order of nature, religious consciousness of humanity has but is a positive and creative force, which hoped to keep upon the free, formless sea enables the ego. to be a creator as the of inner life, without coming out upon the world is also a creator. limited land of practical work. The Yoga method of attaining to the
Individually is itself a creation due to ideal of worklessness' consists of neither the freedom of the into-active ego. inactivity nor mere contemplation, but in a scheme of works, whereby action becomes
Self-hood assumes greater extension as the cure of action; hence; it is said : With
it assumes greater intension; the more out undertaking works, no man comes to
intime the individual, the more universal worklessness.
is its order of being.
Ontology has exerted itself to extricate When we attempt to catch the spirit the will of the ego from the tails of causof selfhood, we discover that the weight ality, but it has not been so camnest in
| SR No. | 536287 |
| Book Title | Jain Yug 1984 |
| Original Sutra Author | N/A |
| Author | Mohanlal Dalichand Desai |
| Publisher | Jain Shwetambar Conference |
| Publication Year | 1984 |
| Total Pages | 622 |
| Language | Gujarati |
| Classification | Magazine, India_Jain Yug, & India |
| File Size | 49 MB |