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Lord Mahâvîra
The progress of science is the corollary of an attempt to achieve greater happiness for man. But, unfortunately, man as man is not properly understood; and there is, too, a great deal for international misuse of language. By the term "man" many have only "the white man" in view; and such an attitude is subversive of all ethical standards. If some parts of the world are apparently more civilized, very often it is at the cost of the other parts. Cooperative and collective amelioration of the entire mankind has to take the place of colonial exploitation. The sanctity and dignity of mankind have to be recognised in preference to our separate affluence and supremacy. Scientific skill must be accompained by a saint's wisdom. Thus man has to understand man as man. In this technically unified world, there is very little difference between oneself and others; if I wish well to myself, that is practicable, only if I wish well to others. The doctrine of Ahimsa if rightly understood and sincerely practised, supplies the necessary basis for this humanitarian outlook of a world-citizen.
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The organised atrocities of man need not make us despair. The doctrine of Karma tells us that we are the architects of our own fortune. It is for us to look into ourselves, analyse our motives,, estimate our objectives, both individually and collectively, without slavishly prostrating ourselves before any power for fear or favour; and thus work on with confidence and hope that man must progress for his existence and betterment. Every individual has the potentiality of the divine, and it is for him to realise this by following the path of religion. Physical science and technical skill have given us power, and it is for us now to choose whether we want to make forward progress for the betterment of man and his environment or just reduce ourselves to a heap of radio-active ashes.
Good neighbourliness and restraint on the acquisitive instinct are a contagious virtue: what is true of an individual is also true of a group, social or political. The man who does not know himself and refuses to know another man as man can never live at peace with himself or, obviously, at peace with others. A clear understanding of oneself and of others alone can remove mutual suspicion and counterbalance the constant threat of war, thus leading us to a true condition of peaceful coexistence.
Today, liberty of thought and speech is increasingly getting crippled in a subtle manner. Tendentious propaganda not only
