The Truth

Author(s): O P Jain
Publisher: Veer Nirvan Granth Prakashan Samiti

Page 76

OTHER ALLIED QUESTIONS
67
The mere insight (samyak darshan) into and knowledge of this Real Reality, is of everyday use in the conduct of our individual and collective lives. It is true and the only panacea for all our ills. Its rigour may be hard. Its preliminary demand may occasion a wrench from our cherished habits, customs, and fashions or thought and action. But its result, which is immediate, instantaneous and unmistakable, justifies the hardship and the demand. The relief and service, the sure uplift of ourselves, the showering of calm balm, by the practice of self realisation, upon the sore souls of our brethern justify the price paid. Indeed, it is the temporary yielding of a hollow, fleeting pleasure for the attainment of a real, permanent happiness and peace, which once gained, can never be lost. In Christain phrase, once the Soul has seen the Presence of God, it can never go away from it for ever. It must come back to the Presence sooner or later, and oftener; till in the end it is always There and nowhere else.
Self- realisation deals with our inner warring impulses and feelings by suppressing some, eliminating others and by self-control, selfdiscipline and self-respect regulating the others into a self-guided harmony, which is a helpful refiection of God Himself.
Once you sit on the rock of self realisation, the whole World goes round and round you, like a crazy rushing something, which has lost its hold upon you and is mad to get you again in its grip, but cannot. The All-Conquering smile of the victor (Jina) is on your lips. The vanquished deluding World lies dead and impotent at your feet.
6.4 Socialism : In modern times, this word has been so much · abused, that it has become almost impossible to define it. It is so because means of achieving it are sometimes confused with the objectives. The objective is obviously to develop a society in which there is no exploitation of man by man and everyone has equal opportunities to develop according to his capabilities. But it does not mean that everyone will become equal intellectually, economically, morally or spiritually. These differences will always remain depending upon one's past and present karmas (i.e., efforts). But what is intended is that weaker sections of society are protected from being led into such type of life from where they do not even aspire to rise. On the other hand, conditions should be created where they feel encouraged to develop their faculties. All this is intended to be achieved by framing laws with deterrent punishment. Whereas the objectives are noble