Mahavira his Times and his Philosophy of Life

Author(s): Harilal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith

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Toleration is, therefore, the characteristic of Jaina ideology. Even the Jaina monarchs and generals have a clean and commendable record to their credit in this regard. The political history of India knows no cases of persecution by Jaina kings, even when Jaina monks and laymen have suffered at the hands of other religionists of fanatical temper. Dr. Saletore has rightly observed, “The principle of ahiṁsā was partly responsible for the greatest contribution of the Jainas to Hindu culture that relating to toleration. Whatever may be said concerning the rigidity with which they maintained their religious tenets and the tenacity and skill with which they met and defeated their opponent in religious disputations, yet it cannot be denied that the Jainas fostered the principle of toleration more sincerely and at the time more successfully than any other community in India.'
Time was when man was at the mercy of nature; today, however, he has dived deep into the mysteries of nature and become her slave. There is such rapid progress in the various branches of science; and the scientist's achievements in nuclear physics and atomic weapons are so astounding that, if he so intends, he can destroy the entire human race and change the face of the earth. Thus, today, the human race is standing on the verge of catastrophe; its mind is getting befogged and bewildered; and it is rushing towards the very precipice which it wants to avoid. Obviously, we are required to revalue our values. 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 of 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 recognized in preference to our separate
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