Mahavira and his Philosophy of Life

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

Page 70

implies that Karunā is potentially present in every being although its full manifestation takes place in the life of the Arhat, the perfect being. Infinite Karunā goes with infinite knowledge. Finite Karunā goes with finite knowledge. Thus if Karunā which is operative on the perception of the sufferings of the human and sub-human beings plunges into action in order to remove the sufferings of these beings, we regard that action as Sevā. Truely speaking, all Ahimsā-values are meant for the removal of varied sufferings in which the human and sub-human beings are involved. Sufferings may be physical and mental, individual and social, moral and spiritual. To alleviate, nay, to uproot these diverse sufferings is Sevā. In fact, the performance of Sevā is the verification of our holding Ahimsa-values. It is understandable that physical, mental and economic sufferings block all types of progress of the individual and make his life miserable. There are individuals who are deeply moved by these sufferings and consequently they dedicate themselves to putting an end to these sufferings. Thus their Karunā results in Seva. Thus Ahimsa, Karuna and Sevā are interrelated and are conducive both to individual and social progress. It is significant to point out that Mahāvira's social mind exhorted that Ahimsă consists in recognising the dignity of man irrespective of caste, colour and creed. Man is man and should be recognised as such without any hesitation. The dignity of man is sacred and it is our duty to honour this dignity. Every individual, whether man or woman, should enjoy religious freedom without any distinction. A non-violent society can not subscribe to class exploitation and social oppression of man. Mahāvira bestowed social prestige upon the down-trodden
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