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ing the ahimsa code of conduct sincerely and honestly in his own life. The irony is that some are following the ahimsa code merely for display, for the glamour or glory attached to it. We tend to forget that honest display is actually more difficult than observance. Gandhi was a rare example in modern times of one who gave due importance to display value, too. But he never sacrificed his sincerity and honesty in practicing ahimsa at the altar of glamour and glory.
For any doctrine to be effective, the gulf between preaching and abiding by what we preach has to be bridged. This duality of theory and practice can be turned into unity only by sincere and honest application. Ironically, the sincerity and honesty of application dwindle with the passage of time and stagnate into ritualism. The unity of theory and practice must be constantly rejuvenated.
After understanding the prevailing circumstances, those who are genuinely concerned and want to work for peace and the well being of humanity should present what is good or beneficial in all religions of the world in the language that modern man understands. Nothing should be force-fed, as is generally done. Evoke the curiosity of people by demonstrating the benefits of the ahimsa way of life and describing it in their own language and idiom. Once they start asking questions, give them more details. Once they realize the benefits, they will surely seek more and more.
It is my strong belief that ahimsa is a perfect system for living, a complete way of life. The life-style based on ahimsa brings about changes in every facet of one's existence. This is the reason for its efficacy in bringing about universal peace.
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AHIMSA: THE SCIENCE OF PEACE Jain Education International
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