Jain Journal 2007 04

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

Page 21

190
JAIN JOURNAL : VOL-XLI, NO.4 APRIL. 2007
for self-purification. Thus we see that among these four conditions of a religious being, humanity occupies the first and the foremost position.
In Jainism religion is defined as a true nature of a thing (vatthu sahāvo dhammo) and in the light of the above definition it can be said that humanity is the true religion of mankind. For, it is its essential nature. As a human being if we fail to behave like a human being, we have no right to call ourselves a religious being or even a human being. Bertrand Russel, the eminent philosopher and scientist of our age, suggests, “I appeal as a human being to the human beings that remember your humanity and forget the rest. If you can do so the way lies open to a new paradise. If you cannot, nothing lies before you but universal death. And thus, I want to emphasize that humanity is our first and the foremost religion.”
What is Humanity ?
The question may be raised what we mean by the term humanity? The simple answer is, humanity is nothing but the presence of self-awareness, reasonableness and self-control. These three qualities are accepted as distinguishing features between a human being and animal being by all the humanist thinkers of our age. These three basic qualities are comprehended in Jaina concept of three jewels, i.e. Samyak-Darsana (right vision), Samyak Jñāna (right knowledge) and Samyak caritra (right conduct) respectively, which also constitute the path of liberation. The presence of these three makes a being a perfect human being.
Fellowship means Unity in Diversity
The Jaina thinkers assert that unity implies diversity. For them unity and diversity are the two facets of the same reality. Reality itself is unity in diversity. Absolute unity i.e. monism and absolute diversity i.e. pluralism, both of the theories are not agreeable to the Jainas. According to them, from the generic view point reality is one, but when viewed from modal view-point, it is many, Once a question was asked to Loard Mahāvira, O'Lord! whether you are one or many. To this, Mahāvīra replied, “From substantial view point I am one, but