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life. He preached a simple yet comprehensive culture of non-violence :
There is nothing so small and subtle as the atom nor any element as vast as space. Similarly there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life.'
He also emphasised :
He who himself hurts the creatures or gets them hurt
by others, augments the world's hostility towards himself.'
Late Acharya Sushil Kumarji, the renowned Jaina monk while launching a Global Movement for Non-violence at the U.N. Earth Summit in 1992 at Rio de Janiero (Brazil) observed :
The dawn of non-violence shall usher in an era of peaceful coexistence where the oneness of all religious becomes
the foundation stone of the oneness of humanity.' Attitudinal Transformation :
The first step for successful and effective programme of non-violence in action is attitudinal transformation at individual and collective levels in favour of lasting peace.
Jaina philosophy offers a rational approach through the medium of:
Right Perception : Samyak Darsana Right Knowledge : Samyak Jñana
Right Conduct : Samyak Caritra
This rational approach stems from the Jaina life-ethics of 'Parasparopgrahojivanam' viz., recognising mutually supportive co-existence of all forms of life, respecting dignity, sanctity and integrity of all living creatures and promoting reverence for all life.
The inspiring force behind this life - ethics is the Jaina principle and practice of Non-violence (AHIMSA) reinforced by and in conjunction with Non-absolutism (Anekānta or tolerance of other view points) and Non-possession (voluntary restaint and abstinence - Aparigraha). The three together constitute a compassionate culture of thought and action which can be universally adopted and can provide a nucleus for inter - faith cooperation.
It was a happy augury that Parliament of World's Religious meeting in Chicago (U.S.A.) in 1993 after an interval of a century unambiguously recognised 64
Arhat Vacana, April 2001
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