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JAINISM AND WORLD PROBLEMS
millenium B.C. The testimony from the Hindu records and the Jaina Shastras is thus confirmed in this miraculous manner by the latest archæological discovery.
Jainism lays all the stress it can on the observance of Ahimsa, though it never loses sight of the practical side of the observance. It claims that if one could only become perfectly imbued with the spirit of ahimsa one would become a God, which term in the mouth of a Jaina would mean Eternal Life, Fullness of Knowledge and Happiness and Infinite Power. All those who have put the principle of ahimsa into practice in their own lives fully have become Gods and are now living in the state of nirvana, in the full enjoyment of all godly powers and attributes. We, too, may attain to Their greatness if we follow Their example, and practise
ahimsa.
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Ahimsa means not harming, not injuring. The hurting of the vitalities of a living being is himsa, and refraining from doing so is ahimsa. The vitalities are the 5 senses, bodily force, the functions of the mind and speech and breathing and the force or duration of life. To injure any of these ten vitalities is himsa, which must be avoided if nirvana and Godhood be the aim in view.
The immediate effect of the practising of ahimsa is the ennobling of life, for Ahimsa ennobles the savage nature in the first instance and then gradually raises man to sainthood and finally, also, to Godhood. They who practise ahimsa are the best of neighbours, the kindest of friends, the most law-abiding citizens; they are incapable of trickery, hypocrisy or dishonesty in any form; and come to be respected by one and all. They even conquer the hatred of their enemies and turn it into amity and goodwill,
The rule applies to nations and communities in the same way as it does to individuals. Those nations which practise ahimsa live the longest as is evident from the instance of the Jainas themselves who have survived all opposition
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