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TULSI-PRAJNA
of consumption are the two curses of our age. These disturb our social harmony and cause class-conflicts and wars. Among the causes of economic inequality, the will for possession, occupation or hoarding are the prime. Accumulation of wealth on the one side and the lust for worldly enjoyment on the other, are Jointly responsible for the emergence of present-day materialistic consumer culture. A tremendous advancement of the means of worldly enjoyment and the amenities of life has made us crazy for them. Even at the cost of health and wealth, we are madly after these. The vast differences in material possession as well as in the modes of consumption have divided the human race into two categories of 'Haves' and "Have Nots'. At the dawn of human history also, undoubtedly, these classes were existant but never before, the vices of jealousy and hatred were as alarming as these are today. In the past; generally these classes were co-operative to each other while at present they are in conflicting mood. Not only disproprotionate distribution of wealth, but luxueious life, which rich people are leading these days, is the main cause for jealousy and hatred in the hearts of the poor.
Though wealth has to play an important role in our life and it is considered as one of the four purūşārthas i.e. the pursuits of life, yet it cannot be maintained as the sole end of life. Jainas, all the time, consider wealth as a means to lead a life and not a destination. In Uttarădhyaya na sūtra it has been rightly said that no one who is unaware of treasurer of one's own protect one-self by wealth.15 But it does not mean that Jaina ācāryas do not realise the importance of wealth in life. Ācārya Amrit Chandra maintains that the property or wealth is an external vitality of man. One who deprives a person of his wealth commits violence. Jainas accepts the utility of wealth, the only thing which they want to say is that wealth is always a means and it should not be considered as an end.
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