Jain Journal 1984 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 14

JULY, 1984
mighty instrument of large-scale social and political change and colonial emancipation. It is a phenomenon of the utmost significance for the future of man kind.”11 There are various stories and characters in Jaina history and literature, which examplify the practice of non-violence in life.12 These examples inspire us to adopt the view of non-violence in our life.
The provision of observing the vows of truth, non-stealing, celebacy, non-possession, charity etc. in Jaina ethics is for practising non-violence only. The detailed annotations of which are available in Jaina scriptures. If we consider carefully we will find that Jaina ethics is the social result of spiritual achievement. In fact the meaning of non-violence is self-realisation and achieving one-ness with all. One who knows rightly the form of self and other things of universe his attitude will be so pious that he would not be able to commit violence, because who will like to cause pain to one's own kind and for what profit ? When man assimilates non-violence to that extent then only he can be social. Other vows of Jaina ethics revolve round this axis of non-violence only.
Truth (satyavrata) does not mean abstaining from the falsehood only. Its real meaning is to see the world in its real form and to manifest one's ownself in its original form. The absence of artificiality is the observance of truth. Man is able to know his real competence from this vow of truth. He attains fearlessness. There is no need to steal in the state of fearlessness. Why should any one steal ? What should be secured by stealing ? Therefore, the knowledge of difference of body and soul and experiencing is the vow of non-stealing (asteyavrata). From this the very objects of adulteration, black marketing, smuggling etc., and other thefts are frustrated. The existence of stealing is due to the desire of false feeding of the body. Wherever there is perfection, it may be of spiritual power or material prosperity, there will not be any theft, and dishonesty. In this way the Jaina ethics has found the diagnosis of this problem in removing its basic cause.
This principle of non-violence in the modern world has relevance to the solution of two problems---(1) nature of food and (2) war and peace. It is well known fact that the food we take has as much effect on our body as on our temperament. If we want sanctity of life and
11 Kothari, D.S., Some Thoughts on Science and Religion, R. K. Jain Charitable
Trust, New Delhi, 1977, p. 31. 19 Jain, P.S., 'Prakrt Katha-sahitya-men Ahimsa-ka Drstikon' paper published
in Amar-Bharati, Feb-Mar, 1980, Rajgir.