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Compassion for the suffering of fellow beings is just the other side of non-harming (ahimsā). The principle of abiṁsā, compassion, has been at the back of many philanthropic and humanitarian deeds and inst.tutions which Mahāvira encouraged, and which the people under sway of his teaching of ahimsā stuck to.
This very doctrine of abiṁsā, as propounded by Mahāvira, is most relevant in modern context. The greatest problem to-day, is how to avoid the future war1 for the protection of humanity. Each nation is now, spending huge wealth in atom bombs, and other deadly weapons. The war fought with these weapons will be quite different from those of the earlier times; It will be more dangerous and will hardly leave any trace of civilization. Such a catastrophe can be avoided only if all people follow the doctrine of ahimsa (as promulgated by Mabāvira) in thought, word and action. For the improvement of human nature, a person should individually follow the doctrine of non-injury to ceatures and non-slaughter of animals. On the positive side, he should try for the welfare of all living beings. By the observance of ahiṁsā, people will naturally follow the policy of disarmament, and therefore, there will be no danger of any war. The national and internatonal problems will be solved by mutual discussion in a right spirit. And we know that solution to the Vietnam-problem was attempted through this way only. The policy of violene does not pay. U. N. O, has been, rightly, trying to solve international problems through the policy of ahimsā.
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The future war may mean either the end of war or the end of human race, for it will be a therinonuclear war,
Uttarādhyanasūtra, VIII, 10. it is not enough that one does not oneself directly injure; One should not cause injury through agent, nor approve of the conduct of others indulging in violence, himsa, See also, Ratna Karanda Srāvakasūtra.
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Mabavira Jayanti Stharika, 76
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