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JAINISM AND WORLD PROBLEMS
involving himsa (evil-doing) leave a dark stain on the soul of the doer of inequity. The future destiny of the soul is composed of its own disposition or character. Where the character is merciful and marked with love and solicitude and sympathy, the future is excellent and joyful and glorious; but where the heart has become hard, black, cruel, merciless and unfeeling there you have nothing but misfortune and calamity in store for its possessor.
It is not possible to go into detail in the time-limit of a short speech in a gathering like this. The philosophy of ahimsa can be understood only with time and labour. For this reason one of the great teachers of our race said to the enquirer" Go and learn what that meaneth, I will have mercy and not sacrifice." He did not explain it even at the time when he said: "If you knew what that meaneth, I will have mercy and not sacrifice." In Jainism you will find a complete and completely scientific explanation of the whole doctrine.
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The operation of ahimsa is not confined to the unperceived Kingdom of spirit, the Kingdom within, so to speak. It extends equally to the outside world. Ahimsa will purify, ennoble and sweeten life in all departments and establish brotherly relations among men and communities and nations, as surely as it will purge the heart of all evil inclinations and traits. For ahimsa is love, and nothing but love. Those alone can be expected to live upto ahimsa who are actuated by pure love for others.
Love and hatred are the two principles on which people act in their dealings with others. Friendship, goodwill, mutual esteem and an abiding sense of the unity of interests result on the path of love. Fear is destroyed, along with distrust and misunderstandings.
Hatred leads to opposite kinds of results; misunderstandings increase, and distrust is the prevailing characteristic. Hatred is the cause of all quarrels and wars.
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