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first we should not be disturbed by external things and second that our desires should find rest in one. This inner peace can also be described from negative and positive view-points. Negatively it is the state of the cessation of all the passions and desires. It is freedom from the victors of attachment and aversion. Positively it is the state of bliss, and self-contentment. But these positive and negative aspects of inner peace are like the two sides of the same coin and they could not exist without each other. So far as the outer peace or peace in the society is concerned, it can be defined negatively as a cessation of war and hostilities and positively as a state of social harmony and co-existence. The real external peace is more than non-war. It is a vital peace. The real peace means progress of human race as a whole. But we must be aware of the fact that this external or environmental peace depends on the inner peace of the individuals. Since it is only an outcome of inner peace. These various phases o are not mutually exclusive, but inclusive. The peace of the society is disturbed when the mental peace of individuals is disturbed and viseversa. Hostilities and wars are the expressions and outcomes of aggressive and selfish mentality of the individuals. Though the social conditions and disorder may be responsible for the disturbance of mental peace, yet they can not disturb the persons who are spiritually strong. The inner peace of the soul is the cause and the peace of the society is the effect and so we must try first to retain inner peace or the peace of the soul.
According to Jaina view.point inner peace or the tranquility is an essential nature of self and it is also the ultimate goal of life. In a Jaina text of earlier period known as Ācārānga we have two definitions of religion, one as tranquility and other as non-violence. Lord Mahavira says “Worthy people preached the religion as samāi."5 The Prakrit term 'samāi' means tranquility or peace of mind. This tranquility or the peace of mind is considered as a core of religion, because it is the real nature of all the living beings including human beings also. In an another Jaipa text known as Bhagavati-sūtra there is a conversation between Lord Mabăvira and Gautama. Gautama asked Mahavira, "What is the nature of soul ?" Mahavira answered, "The nature of soul is tranquility/peace.” Gautama again asked,
4 Encyclopaedia of Religion and Ethics, Vol. IX, p. 700 5 Acaranga, 1/8/3
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