Religion and World Peace

== '''Religion and World Peace. ''' == If one peruses the pages of world history of religion, he is much distressed and disgusted to see how terrible massacre of innumerable souls was brought about under the banner of religion. Blood- soiled history of religion gives a warning to the sober-minded people, who strive for peace and happiness that it would be wiser on their part not to cherish any hope from this perpetrator of in ¬ human barbarities and cruelties. In view of this fact if religion connotes animosity, hatred, perverted and shor tsighted vision, massacre of those, who are not in consonance with your way of thinking and observance of rituals, certainly then world peace will not be achieved even in dreams by means of such ignoble and pernicious religion, which appears as an immortal blemish for mankind. Swift’s remarks are significant in this respect, “ We have just enough of religion to make us hate, but not enough to make us love one another Chastisement of Religion :

Comparative study and mature thought lead us to the conclusion that real religion is the harbinger of peace and piety, amity and affection, happiness ana harmony. It ennobles the soul and elevates the same to the state of perfection, immortality and everlasting bliss of beatitude. The mischief is wrou¬ght by the whims of short-sighted fanatics and bigoted devils, who pose themselves as persons of religion. It is unfair to penalise innocent religion for the acts of omissions and commissions of diffe¬rent factors. In this light the chastisement of reli¬gion by Marx as "opium of the people” or by Leninas “ The most odious thing on earth ” is not justi¬fied. Nietsche scoffs vehemently against Christianity, “ I call Christianity, the one Great curse, immortal blemish on mankind ”, He rails against Gods, “ Dead are all Gods, how we want the superman to live ”, Man’s activities are motivated mostly by material desires. Atom-smashing and sky-flashing inventions of science have bewitched human perso¬nality so much that intelligentsia has in fact very little attraction for religion. Those who are puffed up to see their swelling number in the columns of census enumeration should carefully ponder over the point that religion is in fact on decay. Frankly speaking these days religion appears like a patient of the serious disease of tuberculosis. “ I have noticed no definite progress in any religion,” obser¬ved Gandhiji and added that “ the world would not be the shambles it has become, if the religions of the world were progressive ”.

Now wealth, luxuries and physical comforts are taking all the time of man and he has no more to spend for a thing like religion. In this age of materialism the dollar has been called Almighty and it is the object of universal veneration. The living man has strange affection for dead things He sees his happiness in dead distinctions, dead degrees, dead diamonds, dead gold and dead bank balances. These non-living objects do not quench the thirst of the soul. “ What is missing in our age is the soul. There is nothing wrong in the body. We suffer from the sickness of spirits,” observed Dr. Radha- krishnan. Economic and political problems are propelling the outer-man to seek its solution in the ruin of the inner-man. The economic man is out to destroy the ethical man to achieve his goai. There is spiritual bankruptcy.

We are proud of the achievements of science whereby we can fly like birds in the air, swim like fish in the water, but it is really sad that wc do not know how to live on earth like man. Power politics, false sense of patriotism and vanity are putting innumerable hurdles in the way of noble ideals and achieving universal brother-hood. Selfish ends are ruling the human society. Few people really aspire for common weal and universal good. In his mad race for money and material gains man has abso¬lutely no time at his disposal for introspection or inner vision. He is not going to pay any heed to his inner voice or-to the call of his conscience. He has no interest in such questions as : “What am I, what is my nature, whence do I come, whither will I go ?” He treats this as mere waste of his precious time and energy. Whatever blessings he gets from his labours he himself wants to enjoy the fruits thereof only with those, who arc of his complexion, creed or country. He does not want to participate in the joys and sorrows of the entire humanity. He looks like a horrible automaton; and hence he does not like to alleviate the sufferings of teeming millions by his efforts.

Duty of religionists :
Modern statesmen, politicians, philosophers and men of religion now appear much worried about the future of themselves as well as of the entire humanity, because horrible distructive power in the form of Super-Hydrogen bombs may destroy all the fruits of culture, civilization and science in no time. If the scientists think humanely with noble minds they can change the tragic trend of their researches into such noble forms as may remove suffering and give solace to the entire humanity. At this juncture religionists should come forward to give light to the benighted statesmen and diplomats, who are mislea¬ding the people to destruction. Julian Huxley has observed, “ The need of the day is the emergence of a more highly developed religion. A developed religion today would seek to unify the various powers of the mind and soul so as to lead to the richest development of personality. It would be based on a sense of reverence for life and a belief in the almost infinite possibilities of human deve¬lopment.”

Scientific religion wanted:
In this age of Science and confluence of various cultures and cultured people old shabby religion and its irrational dogmas or fanatic ideals can not capture the minds of the educated. In fact, neither science nor religion, but scientific religion can only solve the world problems, which are agitating the minds of the well wishers of humanity. Once Eins¬tein had said, Without religion science can not walk; and without Science religion can not see. Religion and Science not only do not stand in conflict but actually complete each other. ” Like¬wise Tagore’s remarks are worthy of note. “ When infatuation in the garb of religion enters into a soul, ha blindly persecutes others and dies himself. Oh Lord ! protect the perverted religionists. ”

What ts religion ? :
Thorough study of literature on comparative religion with a scientific and impartial attitude will lead to the conclusion that religion is not a bundle of irrational dogmas and unreasonable rituals but it is an exact science like mathematics. It is based on eternal truths. It does not feel shy of critical examination. It is systematic. It has the magic power to ward off all our worries immediately and establish lasting peace in our hearts. It provides peace, prosperity and happiness to the entire world. It elevates the soul and sweetens the life, Mytho¬logical, unscientific, superstitious faiths provide materials for fanaticism, which kills genuine and beneficial religion and makes life more miserable. In fact the religion of the fanatic is like a devil, who has cunningly put on the robe of lovely looking divinity.

Ahimsa a Doctrine :
Scientific religion comprises of right faith, right knowledge and right conduct. This unison of head, heart and hand leads to ever-lasting bliss of beatitude, infinite power and infinite knowledge. Compassion is the basis of religion. Jainism is renowned for its message of Ahimsa, which enjoins to respect all life. There is no religion on the face of the world which does not honour the divine doctrine of Ahimsa—Non-injury and love. The remarkable feature of Jainism is that it has scienti¬fically and elaborately expounded the whole philo¬sophy of Ahimsa in such a convincing way that a novice can easily be the master of this sacred prin¬ciple of life. Under Gandhiji’s lead India attained freedom by means of non-violent struggle. This is sufficient to convince the sceptic of the marvellous power of this moral weapon. According to Romain Rolland, “ The Rishis, who discovered the law of non-violence in the midst of violence were greater geniuses than Newton, greater warriors than Wellin¬gton. Nonviolence is the law of our species as violence is the law of the brute. ” Radhakrishnan quotes from Gandhiji’s Tlari- jan’:—“ Non-violence is the greatest force at the disposal of mankind. It is mightier than the migh¬tiest weapon of destruction devised by the ingenuity of man.”

Jainism—The Pioneer of Ahimsa :
The philosophy of Ahimsa was first taught by the Jain Tirthamaker Rishabhadeo, after whose illustrious son Bharat, India is known as Bharat- varsha. This golden gospel was preached by ail the 24 Tirthamakeras, but the name of the last Vardhman Mahavira is couspicuous all over the world. The Chinese scholar Prof, Tan-yun-san had written to me from poet Tagore’s university, Shantiniketan that it was Lord Mahavira, who first preached the golden rule of Ahimsa. These words are worthy of attention, Lord Mahavira was the first and foremost pioneer of this road in this world. I say ‘royal road’ because it is now the one and only road open to mankind for ensuring peace and contentment in the present world, torn with growing hostility and uncontro- lable violence. Ahimsa is the message not of jainism alone, but also of other great Indian and Chinese religions such as Buddhism, Hinduism, Taoism and Confucianism.... It is the kernel and nucleus of our Sino-Indian life. By promoting Ahimsa, we shall lead the world to real and perma¬nent peace, love, harmony and loftiness despite the encircling gloom of war-clouds that surround our existence. I reiterate that Ahimsa is the Royal Road to peace and let humanity march through it towards the ultimate goal of international peace and brotherhood.”

Gandhiji s view.
Gandhiji had once said that if the world adopts the Ahimsa of Bh'igwan Mahavira peace will bless the universe. The need of the hour is that the religion of Ahimsa should adorn every heart. When I met Gandhiji in Ward ha Ashram in*		1934 he said, “It is remarkable that unlike vedic religion Jainism always stood for pure Ahimsa without any reservation.” He also eulogised the Syadvad doctrine of Jainism and recommended me to read Syadvad-Manjari an excellent treatise on Syadvad. In view of the prevailing hatred, vanity animosity, discord and other evil tendencies it app¬ears that we have unwisely constructed our houses over a silent-looking volcano and no one knows what will happen the moment the volcano becomes *active to emit lire out of it. The ambrosia of Ahimsa is the only effective and powerful remedy to undo the pernicious effects of materialism and self-centered outlook. Mere name of Ahimsa or sweet orations in its praise won’t serve our purpose. It must be honestly translated into life.

Jain thinkers have enjoined upon a votary of Ahimsa to get rid of such violent callous and cruel practices as meat eating, hunting for sport and drinking which make the heart merciless and in fact kill our conscience. The noble idel a of sanctity of life should be honoured without any reservation. If one takes a broader outlook and adopts a bene¬volent attitude he will immediately understand the utility of the above ordinance. One, who relishes the flesh of an animal without any compunction, cannot really understand and fully appreciate the sublimity and majesty of Ahimsa doctrine.

If a person fattens his body by the flesh of other animals his adoration of Ahimsa is in fact hyprocrilical. The point for serious consideration is : if a thorn, which pricks into your foot, make? you uneasy and uncomfortable, would not your bullet-shot or stroke of knife cause indescribable agony to the hapless, miserable and poor victim, who unfortunately is not in a position to describe its ipangs ? It is extremely puzzling and surprising to hear tall talk about morality, amity, harmony, fra¬ternity and universal brother!lood from the cultured leaders of modern society, who forget the miseriesof the mute animals, whose flesh they enjoy with great taste and satisfaction.

Jain thinkers have strictly laid down that a disciple should at the outset learn the lesson of sanctity of life. He should treat all life as sacred. Those, who kill others forget that a time will come when they will have to reap the fruits of their cruel practices. If we sow the seed of a banyan tree how can we get an oak tree ? Likewise if we nurse violence, cruelty or hatred in our hearts we will not only spread the baneful area of the evil thought, but it will also give rise to more heinous evil tendencies. If on the other hand we sow the seed of goodwill, sincerity and friendship towards all beings, we are sure to reap a rich harvest of increased goodwill and friendship. The Bible says. ‘‘What soever a man soweth that shall he also reap. He that diggeth a pit shall fall into it. They have sown the wind and they shall reap the whirlwind.”

We should inculcate this truth into our hearts that our future, dismal or brighter mainly depends upon our present way of living and thinking. Our dispositions are shaped by our actions, therefore, in fact we are the real architects to carve out our future life.

Some think that their sins will be condoned and they will be forgiven if they pray and praise the almighty benevolent Lord of the universe. Jain thinkers do not agree with this view. Were it in the power of the so called divine father to play a mi¬racle and shower solace, comfort and happiness all over the world, there would not have been any misery, penury and catastrophe. All should have been happy and blessed. But our experience is that misery and calamity are the common things. Arnold n his ‘ Light of Asia ’ argues :—

“ How can it be, that Brahma, Would make a world and keep it miserable, Since, if all powerful, he leaves it so, He is not good, and if not powerful, He is not God.”

The words of The Bankruptcy of Religion ’are worthy of deep consideration,“ We should like to see this supreme benevolence that feeds ravens, making some mark in the human order, helping our haltina wisdom to lessen the world old flow of tears and blood, guarding the innocent from pain and privation, snatching the woman and child from the war-drunk brute or what would be simpler and better preventing the birth of the brute or the germination of his impulses.”

“ Even today we gaze almost helplessly upon the wars, the diseases, the poverty, the crimes, the narrow-minds and stunted natures, which darken our life. And God it seems was busy gilding the sunset or putting pretty eyes in peacock’s tails Religious writers say that God permitted the war on account of sin. The motive matters little. Such permission is still vindicative punishment of the crudest order. What would you think of the parent who would stand by and see his daughter grossly outraged while fully able to prevent it ? And would you be reconcoiled if the father proved to you that his daughter has offended his dignity in some way?”

The erudite scholar of comparative religion, C. R. Jain enlightens us thus : “It is certainly not a universal truth that all things require a maker. What about the food and drink that are converted in the human and animal stomach into urine, faeces and filth ? Is this the work of a God ? There are other forms of filth, which are made in the body. I shall never believe that a God gets into the human or animal stomach and intestines and there employs himself in the manufacture, storage and disposal of filth. Now if this dirty work is not done by a God or Goddess, but by the operations of different kinds of elements and things on one another; in other words, if bodily product be the result of purely phy¬sical and chemical processes going on in the stomach, intestines and the like, it is absolutely untrue to say that it s a rule in the nature according to which everything must have a maker or manufacturer.” Julian Huxley says, “Who and what rules the uni-verse ? So far as you can see, it rules itself and indeed the whole analogy with a country and its ruler is false.”

Law of Karma operating :
There are several grounds which incontrover- tibly establish that we are not the puppets in the hands of any divine being and that our future does not depend upon his idiosyncrasies. We are the masters of our fortune and it is unfair to transfer our responsiblity upon other agency. All living beings, great or small are guided by the law of Karma inexorably. If all people, be they peasants or politicians, statesmen or scientists or artists etc. imbibe this central truth that they will have to reap the consequences of their actions, they will shudder for a moment, when they plan for launching upon any barbaric and cruel expeditions with a view to build their palaces of pleasure upon the corpse of common people, because they will also think of the inevitable disaster that will be awaiting them.

Those, who are extremely busy in inventing most horrible weapons of destruction, if for a mo¬ment divert their attention from their laboratory to their innerself, will realise that they should forthwith stop their devilish inventions and divert their energy and intelligence for the betterment and happiness of all living beings, otherwise they will themselves undergo untold agony and lead the life of misery.This very idea should enlighten the who eat flesh and are interested in hunting for sport.

Uorft be a tyrant :
Poet Rabindranath Tagore had said that once a man imbibes the sacred ideal of sanctity of life, he will treat all living beings as his friends and would refrain from killing them for meals or for pleasures. J. A. Froude’s remarks are noteworthy, “Wild ani¬mals never kill for sport. Man is the only one to whom the torture and death of his fellow creatures is amusing in itself.” G. B. Shaw sarcastically condemns hunting, “When a man wants to murder a tiger, he calls it sport. When a tiger wants to murder him, he calls it ferocity.” The hunter should foresee his own fate in the mirror-like life of the carnivorous creatures. Alt know that a time may come when the hunter meets his tragic end at the hands of powerful beasts. It is wrong to call the hunter a brave man.

He is coward to the strong. He is tyrant to the weak.

It is a great pity that persons ofhigh rank who are known for their cultured life and humanitarian behaviour very little care for the bewailings and untold agonies of the poor creatures. In their mood of fun and frolic they make their hearts of steel to steal away the lives and pleasures of other beings who have also a right to live and enjoy like others. An officer of Indian Political Service relates his horrible experience in these pithy words, ‘‘My thou¬ghts went back to Bharatpur, where we used to make preparations for months for the great duck shoots —the greatest of all in India. In my three years in Bharatpur the biggest shoot yielded 2400 birds only. The record shoot was Lord Linliihgo’s in 1937 when 39 guns shot down 4200 birds. Todd, then Political Agent Bharatpur, shot down 360 birds in one day with the Maharaja, of Dholpur, a close second.” Alas ! the polished, civilised and cultured man becomes stone-hearted and that he is devoid of the sublime sense of sympathy for the victims of the sport The hunter appeals to be without cars to hear the inarticulate anguish and agony of the dumb creatures Does this way of life indicate that the man is behaving like a man ? In fact such inhuman butchery surpasses the atrocities of a ruffian savage, who lives upon pilfering, murder and similar other criminal ways. The rejoicings of heartless hunters remind of the joyous mood of the clowns in the Hamlet : “Has this fellow no feeling of his business that he sings at grave making?” observes Hamlet to his friend Horatio, whereupon Horatio comments ; '‘Custom hath made it in him a property of easiness” (Act v, Sc. 1).

Even the lives of tiny and uncultured animals provide us sound lesson of love, sympathy and com¬passion. Shakespeare tells that mercy blesseth him that gives and him that takes. Bible clearly says that only the merciful will obtain the Divine mercy. Such noble thoughts find habitation in the hearts of those who are really cultured men. Tt is remai kablethat there are millions of humanitarians in the West who are utterly opposed to the killing of birds or animals. When the Duke of Edinburgh, the husband of Queen Elizabeth had visited India in January 1961 with his wife, the Duke had shot a tiger from a platform on a tree near Jaipur city. A front page editorial in the daily Mirror of 25th January sharplv criticised the shooting and described it as a '‘jarring episode” at the beginning of an important commonwealth tour by the Royal couple. The Reuter news agency informs that Daily Mirror had remarked. “The British Royal family must realise that millions of Britons regard the killing of animals and birds with disgust.”

Vegetarianism:
Tolstoy is of opinion that meat-eating should be abandoned since it develops animal passions. He had adopted vegetarianism. Lenin quotes Tolstoy as follows, “I am a dreadful wicked sinner, but I am engaged in moral self perfection. I don’t eat meat any more. I now eat rice pudding.’’ Those who think that vegetarianism has no connection with the idea of establishing world peace and amity are in the wrong. Animal butchery is a handicap in the way of achieving noble results and accomplishing sublime works. Bernard shaw, who had embraced vegetarianism says “I flatly declare that a man fed on whisky and dead bodies cannot do the finest work of which he is capable.” The words of John Milton deserve serious attention. ‘The lyrist may indulge in a free life, but he who would write an epic for the nations must eat beans and drink water.’ These experiences support the contention of Bernard Shaw. According to Jain sages there cannot be any spiritual advancement without adopting strict vege¬tarianism. Jain saint Gunbhadra says: ‘Piety is the cause of happiness.” From this we infer that cruelty is the cause of distress. This sounds logical and reasonable.

It is lamentable that this rational man forgets the simple fact that his filthy frame is a temporary .tabernacle of this soul. Who knows that he may enter the jaws of death the next moment? These days we hear a lot of cases of heart-failure or acci¬dents. Bacon therefore asks, “Why should there be such turmoil and such strife to spin in length the feeble line of life?” Gandhiji’s views about the fickleness of human life are significant. He had written a letter to Sri Jawahar Lai Nehru about his fast from Yervada Jail in 1933, “I want you to feel, if you can, that it is well if 1 survive the fast and well also if the body dissolves inspite of the effort to live. What is it after all more perishable than a brittle chimney piece ? You can preserve the latter intact for ten thousand years, but you may fail to keep the body intact even for a minute. And sure¬ly death is not an end to all efforts.

After death the soul leaves the body and all other possessions here and takes rebirth in other conditions of life, in accordance with its dispositions and actions. The pious, peaceful, pure and com¬passionate carves a bright and glorious future. The cruel, callous and tyrants have the life of all misery and indescribable agony. The world respectfully cherishes the sweet memory of the good and the benevolent, but forgets the oppressors and evil doers Moderners should bear in mind the fact that:-

He, who places in man’s path a snare. Himself in the sequel stumbles there. Joy’s fruit upon the branch of kindness grows Who sows the bramble shall not pluck the rose.

These remarks are quite sensible and signifi¬cant : “Our ingress through the world is trouble and care; Our egress from the world will be no body knows where. But if we do well here we shall do well there.”

Really Ahimsa is a head-light to illumine our dark path of human existence. Jesus warns us, “This world is a bridge, pass thou over it, build not upon it.” ^ If this warning is carefully borne in mind people will dissociate themselves from such cruel activities which in vain destroy innumerable persons. Power-mad nations always think of waging most horrible wars to increase their kingdoms, but they do not see beforehand the pernicious after effects resulting from them. When President Eisenhower of America had come to India in the December of 1959 he had said : “The only alternative is too horrible even to mention.” tour common Quest p. 4). The Chairman of the Executive Committee, U. N. E. S. C. O. had given a note of warning, “If we do not end wars, the wars are likely to end us.” The selfish devil in human form fails to observe that war destroys innumerable innocent souls, wastes nations wealth, chokes its industries. Duke of Wellington said, ‘‘Take my word for it, if you had seen even a day of war, you would pray that you might never again see an hour of war.”

The hollowness of war has been exposed by these trenchant observations of J. C. Kumarappa : “Murder in retail is visited by capital punishment. But murder in wholesale of innocent young promi¬sing lives is rewarded by National honour being accorded to the doers of such dastardly deeds, by conferment of titles, by erecting monuments in their memory in holy places of worship such as the Westminister Abbey or St. Paul’s Cathedral. Is there not something radically wrong in a system which has to resort to such devious way to maintain itself’?

At any rate our entire outlook should be spir¬itualised. Selfish ideas should be substituted by noble and lofty thoughts coupled with good deeds. This path of piety and purity raises the man to the state of Godhood. It is not the monopoly of some Omnipotent and Omnipresent Being. When man destroys his passions, he becomes pure and perfect. The pure and perfect soul is known as Parmatman or God. He is then blessed with infinite knowledge, infinite happiness, infinite power and infinite con¬ation. He then becomes free from transmigration in the world. He enjoys the life-immortal for ever. He is pure soul. The blemish or alloy of good or evil Karmas is burnt in the fire of self-concentration. Miraculous are the powers of spiritualism. If the materialist-inventor takes a dip into the holy water of spiritualism he will forge such things, which will adorn our-civilization and provide peace and plenty to the teeming millions. All progress and real prosperity are in the hands of good and noble souls.

Culture of vultures:
Kindness and affection for all living beings make a man cultured in the real sense. One whose heart and hands are soiled with the blood of the innocent cannot be known as a refined personality. His culture will be that of vultures which always prey upon the dead bodies. Really cultured soul has the prophetic vision of his future. The com-passionate heart knows and thinks that all living beings have similar feelings of pleasure and pain ; therefore he carefully avoids destruction of life as far as possible. Jain masters have ordained that intentional injury to the living must be abandoned at any cost. We must not forget that all of a sudden our bulb of life will get fused. It is therefore advisable that we should treat others as brothers and friends. The soul which is over-brimming with the nectar of fellow- feeling and universal brotherhood is the object of universal veneration Pure mind is the abode of God. A Poet says :—

Heavens are still, no sound, Where there shall God be found ? Search not in distant skies, In man’s heart he lies.

This point should also be bo me in mind that the heart, which cherishes evil thoughts of hatred, deceit, anger, vanity, avarice, delusion etc. becomes the abode of the devil. These evil propensities make satan of a man. The sensible person should not try to play the part of a devil by pernicious practices. Life of Ahimsa makes one fearless. He does not bow before might. He has faith in his invincible soul. Alexander had called a naked saint to his residence. It was communicated to the saint that he will be beheaded by the wo rid-victor—Alexander, in case he declined to go. He will be blessed with priceless presents if he reached there of his own accord. The spiritual hero replied, “All the gifts and promises of Alexander are to me utterly useless. Should he cut off my head, he cannot destroy my soul.” This touching reply of the fearless saint had surprised the power-mad monarch.

The view points of the wise :
The rational man understands that he is not the body. The body is non-sentient. It is lifeless. It cannot be one with the intelligent Self. The saints teach us to be detached from the non-sensient body, which abounds in the filthiest substances. The ignorant treats the body as his own self, therefore he does not blush to perform most detestable works for the sake of his mortal coil. The American physician Holmes throws light upon human body as follows, “A few gallons of water, a few pounds of carbon and lime, some cubit feet of air, an ounce or two of phosphorous, a few drams of iron, a lash of common salt, a pinch or two of sulphur, a grain or more of each of several hardly essential ingredients and we have man.” This material man has been explained thus: “93 percent of the weight of the body is made up of three elements-oxygen, carbon and hydrogen, nearly 6 percent of nitrogen, calcium and phospho¬rous and the rest of traces, but very important traces, of various minerals and salts among which iron and iodine are the most necessary.”

The spiritual man is equipped with knowledge like all other living beings. The knowledge of the soul and its attributes is essential for a person, who wants to be free from the pangs of birth, old age, death and transmigration in the world. Swami Vivekanand has said, “Without the knowledge of the spirit all material knowledge is only adding fuel to the fire. Religions of the world have become lifeless mockeries. What we want is character. To be and to do good, that is the whole of religion.” Since we have forgotten our own soul and we are devoted (o material comforts and prosperity we have begun to abhor simplicity, which bestows real peace. Life of mo Jem man is the life of multiplicity and luxury. This way of living does not give us the satisfaction we need, Our complex way of living is increasing worries and uneasiness. As saline water does not quench our thirst, rather it goes on increa¬sing, similarly the greater is the number of objects to placate our longings, the more unhappy we become. This way of life makes us a slave of temp¬tations. It is surprising to think of the lot of humanity, which captivates itself in the meshes of attachment and aversion. We mourn and bewail for our miseries and feel as if some outer agency is the mischief-monger, but serious thought enlightens us that it is sheerly wrong to blame any body. We are solely and wholly responsible for all our ills.

<font color=#FF1493>Vanity & avarice :
The cause of universal unrest and misery is avarice and vanity. Unbridled acquisitive tempera¬ment is misleading the world. Our longing for lux¬uries and sense-pleasures has been enhanced to such a high pitch that in this mechanised age, where production has tremendously advanced, innumerable souls suffer the pangs of poverty amid prosperity and plenty. One, whose vision is blurred by vanity, should visit the places, which are now in dust and ruins, but which were formerly abodes of astonishing progress and prosperity. Compare the fortune of past Roman Empire with the present conditions. When most powerful nations and empires have vanished and their remnants adorn the gallery of dead antiquities, what wonder is there if an owner or big bank balances or a lord of huge industries will be a zero figure in the twinkling of an eye ! We must always remember that:—

<font color=#0000CD>We are like sands upon the shore. A little wave and we are no more.

The economic and mechanic mind is much inclined towards money and material advancement. He is unable to comprehend the salutary and splendid suggestions of the conscience His dictum is : Gold is God and God is Gold i.e. material gains only will solve all our intricate problems, these views are lepresented by Cobbett, when he says : “I despise the man that is poor and contented ; for such content is a certain proof of a base disposit ion, a disposition which is the enemy of all industry, all exertion, all love of independence.” As long as man resides in the body, he has to look after the necessary requirements. It he goes on following his ever- increasing wants and desires he will not enjoy any peace and serenity of mind. The inordinate desires should he checked. Justice J. L. Jaini’s remarks are very sound and thought-provoking : “Man really wants very little here. Alas ! He wants much to possess and then to live in the world.” He further adds, “Our whole civilization is based on physical comforts, luxuries and adornment. Food, gratification and all are needed only for the flesh. The poor immortal captive needs nothing. The soul ^ is in its essence separate from the bodily requirements; but yet as being linked to it, it is impossible for the animal not to be swayed by the corpus. Indeed our animal instincts and needs make us thralls, not seldom unwilling thralls, of social conventions and fashions.” The materialist in fact is busy digging his own grave like the bee which remains ever busy in collecting honey from every nook and corner, but which is found dead in the honey itself. The proverb: “no vice like avarice” is full of wisdom. Perpetual peace can-not be attained on the plane of satisfying our material desires and comforts. Since the soul is different from matter it should be the aim of the sensible Self to be really ‘in’-dependent. His cout’-‘look’ of looking ‘out’ should be superseded by the modest way of ‘looking’-‘in ’ A man of inner-vison kicks even kingship for spiritual elevation of equanimity. Extreme view will multiply the existing misery. Moderation is needed. Jain teaching is : curtail your wants as much as you can. This self-imposed ordinance will be a blessing to the society as a whole. Unrestricted race after comfort will lead to disaster.

History supports this point very well. Thomas Fuller’s remarks are illuminating : “Contentment consisteth not in adding more fuel, but in taking away some fire; not in multiplying of wealth, but in subtracting man’s desires.” We should not aim at the life of a glutton or the pleasures of a pig. Since we are men, we should set the highest value not on living any how but on living well. It is nescience which has dragged us to the brink of destruction, wherein war and carnage are looming ahead. The voice of reason ordains, ‘Thou shalt not build thy happiness on the misery of another ’ If we aspire to continue and to contri¬bute to the stock of human civilization, we must stop mad race for worldly pleasures. Due to igno¬rance and infatuation, we seek our pleasure and happiness in material things, but the wise tell us that the soul itself is the abode of lasting and uncontaminated happiness,

<font color=#FF1493>Contentment ;
If you go on multiplying your wants and try to satisfy them, your efforts will surely be futile. Jain thinkers and sages advise us to cut short our wants as much as possible. The lesser the wants the greater the happiness and contentment. Life of simplicity and purity bestows sweeter results than the life of luxury or perplexity. The following description of Dr. Tagore’s Santineketan University gives us an insight into poet’s mind : “In Santineke- tan boys learned to think truth more important than riches, to love nature and to respect all life. He believed that India’s work is to teach the world the love of outward simplicity and inward truth. People gather too many things round them—money, motors, radios and lose the secret of real happi¬ness. India needs to find again the secret of real happiness and to do so she needs modern forest schools away from the noise and rush of town” ( Sykes, ‘Rabindranath Tagore’ p 52.)

How significant are these remarks : “Happy child, the cradle is still to thee a vast space, but when thou art a man the boundless world will be too small for thee.’’ All know the wonderful power of the tempatations and avarice, therefore one who wants to develop his Self so that he may be above wants, is to follow the right track gradually. All of a sudden nothing can be achieved. Cato’s sugges¬tion is appealing : “Buy not what you want, but what you have need of; what you do not want is dear at a farthing.” Impartial and peaceful thought will enlighten every soul that one who is above want is the happiest. In this light the nude cultured monk is the happiest being on the surface of the earth. His life radiates religion and morality to the spiritually-sick souls. Gandhiji in his letter to Chur¬chill had expressed his desire thus : “I told Chur¬chill I would love to be a naked fakir, but I am not one yet ” Bhartrahari in his Vairagya shataka says; “Oh my Lord : When shall I be lonely, desi¬reless, peaceful and nude monk having my hands for utensils and acquire capability to uproot all my karmas.”

In the ‘Heart of Jainism’ Mrs. Stevenson writes, “Being rid of clothes one is also rid of a lot of other worries. No water is needed in which to wash them. The Nirgrantha Jain saints have for¬gotten all knowledge of good and evil. Why should they require clothes to hide their nakedness ?” A Persian poet describes the nude saints as adorned with divine dress and says that cloth-clad persons always have their attention upon the was-herman 2 Formerly statesmen, emperors, and other eminent persons used to visit these saints and prayed them for enlightenment. They gave correct and infallible guidance.

The nude saint Gunbhadra tells us to limit our possessions as far as possible for the following reason: “Every living being has such a deep pit of worldly desires that all objects in the world amount to a particle for it. What and how much, then, can each get ? Useless is thy desire of sense-enjoyments.”3 Human desire is such that it will go on increasing by leaps and bounds, when efforts are made to satisfy it by means of physical objects. It is therefore wise on the part of all to curtail useless needs. In this way the economic problem too will be easy of solution.

Frederic Bentham in his ‘Economics’ has made valuable remarks : “But it is quite impossible to provide every body with as many consumer’s goods, that is with as high standard of living as he would like.” He further observes, “If all persons were like Jains-members of an Indian sect, who try to subdue and extinguish their physical desires, it might be done. If consumer’s goods descended frequently and in abundance from the heavens, it might be done. As things are it cannot be done.”

<font color=#FF1493>A Seer’s soultion :
His Holiness Charitra Chakravarty Acharya Shri Shantisagar Maharaj, the head of Jain hierarchy, when requested bv me for his valuable guidance to improve the distressed conditions prevailing all over the world, had told me in 1954 that Ahimsa and Truth will bestow peace and happiness By Ahimsa His Holiness meant aban¬donment of meat-eating, drinking, commerce in flesh, killing of animals for sport, destruction of human or subhuman life. Thinking of doing evil to others or causing pain to fellow-creatures is also to be given up. His adherence to truth consisted of realising the real nature of soul and giving up of reliance upon the material objects.

His Holiness further observed, “Really speak-ing Ahimsa is the only Dharma, which can lead you to peace and God-hood. Violence is the cause of all distress and worries. For clarification truth, non-stealing, celibacy and abandoning of material possessions have been added to Ahimsa doctrine. The house-holder partially observes the aforesaid vows; the saint fully practises them. These fivefold observances provide real peace to the individual as well as to the group of individuals, who faithfully and sincerely follow them. People should give up evil practices coupled with impure inclinations. Unless the thoughts and actions are noble, no salu-tary consequence shall be achieved.” Therefore His Holiness warned all nations to practise Ahimsa, (non-violence), otherwise violence will lead them to untold distress and universal destruction.

Unfortunately our professions and practices are poles apart. There is no co-ordination between them. Unless the mind is pure and compassionate the sublime efforts will remain barren. How true and pithy are these remarks coming from the lips of the villain king, the murderer of Hamlet’s father while praying

<font color=#0000CD>My words fly up, my thoughts remain below Words without thoughts never to heaven go

<font color=#FF1493>Introspection and meditation :
With a view to purify ourselves we should devote some time for contemplation upon our real nature. We should commune with our spirit and realise that we are full of knowledge. “It is my treasure and every thing, and not even a particle of matter belongs to me. I am a living substance. Matter is non-sentient. How can I be one with utterly different substance ? My soul is the abode of infinite peace. I should not run outwardly in quest of happiness. I possess boundless knowledge. When karmic bonds are broken by dint of self-contemplation I can attain God-hood. Disease, old age and death do not trouble the soul any more and it becomes perfect and happy for ever.”

Acharya Gunbhadra suggests us to take a lesson from the pans of a balance. The loaded ^pan goes downwards indicating thereby the fate of one devoted to the mad pursuits after wealth and luxury; on the other hand the pan with less load rises up-wards denoting the uplift of the person who keeps few things and has few desires. If a person imbibes this truth in his mind and always remembers that ‘nothing is mine, he becomes the lord of the universe. The words of old Testament are note¬worthy : “Naked came I out of my mother’s womb and naked shall I return.” A Jain poet asks us always to remember the fact that on the eve of  death not even a particle of matter will accompany the departed soul. Emerson’s remarks are illumina¬ting : “Several landlords owned large farms, which rendered them bumper crops of corn, apples, hay, hemp and other things. The land-lords said that they were the masters of the farms. Hearing this the earth echoed back:

<font color=#0000CD>They call me theirs’ Who so controlled me ; Yet every one Wished to stay and is gone. How am I theirs’ If they cannot hold me But I hold them ?

To establish peace it is essential that our temperament should not be muddled with mean and low thoughts. Jesus says : “Blessed are the pure in heart for they shall see God.” The Mandukop- nishad says : A. Whatever sphere the purified na¬ture desires, whatever object he fixes his heart upon, he obtains those worlds and objects. Therefore he who is desirous of prosperity should pay honour to the man of Selfrealisation ” This state of mental health and purity does not consist of sweet orations, shedding of crocodile tears, high sounding expre¬ssions of goodwill and universal uplift as well as very pious wishes. It is a task which is hard to achieve and few cultured souls are qualified to attain that distinction. Millions follow such cultured souls like the multitude of sheep which move according to the wishes of the shepherd. In order that the mind may not be the devil’s workshop strict spiri¬tual discipline and moral training are needed.

A Jain saint’s observations are illuminating: 2 “Abandonment of material belongings, subduing of passions ( Anger, avarice, hyprocricy and vanity, ) observances of vows (non injury, truth, non-stealing, chastity, and detachment from worldly objects) and control over mind as well as senses provide material for meditation.”

Where such enlightened souls reside peace and plenty prevail there. Even brutes abdicate their inborn hostile attitude and they become friends with their natural enemies. A lioness loves a calf as her own cub, a peacock harbours affection to¬wards a cobra etc. Marvellous are the effects of the serenity of mind and purity of life. 1 n Maha- puran the marvellous effect of the penances and self-control have been depicted with reference to the life of Lord Rishabha Deo busy in supreme con¬templation in a lonely forest. Poet Jinasen says : “Oh, the tigers out of compassion were setting free the Chamri deer, whose tufts of hair were entangled in the thorns of shrubs.” 1

“The lions had renounced their inimical ten-dency towards deer and the like. They had develo-ped a temperament to keep friendly company with elephants. Verily, this is the glory of yoga-medi-tation.” * ( chapter 18, 8, 82 Mahapurana ) We should feel detached from the worldly dead objects. Jain thinkers have said, “Live in the world like a lily in a tank.” A person blessed with this view adopts pure and pious life of his own accord. Vincent Smith in his History of India remarks, “Jain ethics are meant for men of all positions ; for kings, warriors, traders, artisans, agriculturists and indeed for men and women in every walk of life. Do your duty and do it as humanely as you can. This in brief is the primary principle of Jainism.” ( p. 53 )

In this age we should have cosmopolitan outlook and we should treat all life as sacred. This humane outlook heralds an era of peace, plenty and prosperity. It is therefore apt to conclude that only the religion of peace and rational outlook will be able to establish individual as well as universal peace. In order that our mental vision may remain bright and clear we should ever remember these sublime words of Acharya Amitgati.

“O my lord, make myself such that I may always have love for all living beings, pleasure in the company of the virtuous, sympathy for the alllicicd and tolerance for those perversely inclined.” May peace and contentment bless the world.