Lord Mahavira and His Teachings

Author(s): Vallabhsuri Smarak Nidhi
Publisher: Vallabhsuri Smarak Nidhi

Page 38

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Lord Mahavira and His Teachings
Irrespective of species, caste; colour, creedor nationality. A restdent of Hiroshima ar Nagasaki is as sacred as one in New York er London: what his cotour is, what he eats, and how he dresses--these are external adjuncts. Thus the practice of Ahimsa is both an individual and a collective virtue; and this kindly attitude, which requires that our hearts be free from baser impulses like anger, pride, hypocrisy, greed, envy and contempt, has a positive force and a universal appeal
The second virtue which Jaina ethics lays stress on is good neighbourlinesa; one should speak the truth and respect the right of property. It is thus that one becomes trustworthy in society, and at the same time creates an atmosphere of security for others. One's thoughts, words and acts must be consistent with each other; and they must, further, create an atmosphere of confidence and a reciprocal sense of security must start with the immediate neighbour and then be gradually diffused in society at large, not only in theory but also in practice. These virtues can go to constitute coherent social and political groups of worthy citizens who yearn for peaceful co-existence with the well-being of the entire humanity in view.
**; The third virtue is a steady and progressive restraint on acquisitiveness which manifests itself either in the form of yearning for sensual or sex pleasure, or for acquisition of property. This virtue is to be practised in different degrees at different stages of one's spiritual or religious progress. An
deadly religious man is entirely free from aequiottiveness. In thought, word "and deod; his last