Ahimsa the Science of Peace

Author(s): Surendra Bothra
Publisher: Prakrit Bharti Academy

Page 39

tion of blind followers formulate rituals to sidetrack the impossible rules. Once started, the process continues because no one has courage to face the wrath of the mass of blind followers that would be triggered by such challenges to the interpretations or the second-hand knowledge from the past.
Like other branches of Indian philosophies, Jainism has developed the subject of logic to a great extent. Unfortunately and ironically, more people have used logic for the purpose of rationalizing or justifying the statements of the past rather than for examining them and making necessary corrections. The efforts of a few towards unveiling the truth get lost in the crowd of die-hard traditionalists.
When judged in context of the modern knowledge of the physical world, the traditional meanings and interpretations generally appear to be faulty. On proper examination, however, it becomes evident that the major fault does not lie with the original concept but with the interpretations. After all, an interpretation reflects the depth of knowledge of the interpreter not of the original thinker.
One should not forget that the original concepts of Jainism came from a highly endowed individual, capable of direct perception and experience of the physical and metaphysical world. The gap between his caliber and that of the society around him was vast. As such, his conceptions and statements must have been interpreted in terms society as a whole could understand, given its limited knowledge and capacity to perceive. This work of interpretation must have been done by a progression of disciples bridging the gap between him and the society.
XXXII
AHIMSA: THE SCIENCE OF PEACE Jain Education International