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Conclusion
221
1. Scarcity. 2. Injustice. 3. Ignorance. 4. Selfishness.
Scarcily
In spite of the great strides of science and technology, we know that humanity suffers from scarcity. Science tries to solve this problem in its own way by inventing tools for increasing production, by improving means of comforts and luxuries, and by developing new means of fighting against the furies of nature. But we know that apart from the scarcity caused by natural circumstances, there is also an artificial scarcity created by indulgence into such selfish tendencies as hoarding and profiteering not only by individuals but by nations also, trying to expand and wanting to occupy others' territories by force.
"The greater the possessions, the greater the happiness' is the motto of many. Jainism teaches us quite the opposite : 'the lesser the possessions the greater the happiness'. Happi. ness comes from what we are and not from what we possess. We should realise the blissful nature of the self, become free and be not the slaves of worldly objects. This puts an end to the struggle for wealth and other possessions. For those who can reach the highest stage of monkhood, scarcity becomes a self-imposed virtue followed voluntarily in pursuance of complete freedom from bondage; for those who cannot attain that height, limitations of possession, coupled with a sense of detachment towards what one has, is recommended. The idea behind the vow of non-possession is not a morbid feeling of self-mortification but a sense of, and belief in, the inherent bliss of the self.
The answer of Jainism to the problem of scarcity is : Be not attached to the worldly objects; be not their slaves; turn to the self within wherefrom comes the true happiness. This does not imply a life of inertia, but that of contemplation and contentment.
What is true of the individual is true of the nations. The glorification of a king who desires to conquer others' territory (vijigīșu), though very common in other ancient
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