Heart of Religion

== Heart of Religion  == “I bow to Lord Jinendra, who is the correct guide on the path of Nirvana-salvation, who has destroyed the mountain-like bundle of karmic shack-les and who knows the essentials of the universe by means of omniscient knowledge. May these divine attributes bless my soul.” 2

I am profoundly pleased to witness this huge gathering of scholars and thinkers, as well as of men of religion, assembled here from all corners of the world with a view to find out light by delibera¬tions and friendly discussions for our world, which is in a state of unrest and unhappiness, because of the terrifying inventions of science. The ideal before Ananai-Kyo-the world congress of religions, of universal advancement and real illumination is laudable.

Humanity in peril :
At this juncture humanity looks like a child with expectant eyes in calamity remembering the real mother in its period of peril engendered by soul-less researches and inventions of science. This mother is no other than the beneficial religion. Now it is expected of those who are well-versed in religious lore to help the tormented humanity in finding a way out of the encircling gloom. Since Japan was made the target of atomic explosion, this land of Buddha wisely remembered the message of emperor Asoka, who had deputed even his sons and grandsons to preach far and wide that real and lasting victory is achieved by means of Dharma- piety and not by destruction of human souls in the battle-field. He said in his edict:— “Let my sons and grandsons bear in mind the fact that they should value that victory only which is obtained by means of Dharma.”

Aim of religion
The Dharma aims at establishing amity and concord in the world, which has been much narrow¬ed by means of scientific inventions. The need of our age, is to have a polished and modified view of religions, because the contact of persons of several nations brings into light the beauties of various creeds, which ordinarily were thought of as senseless and insignificant.

This religion has been interpreted in different ways, but in fact it is flic balanced outlook and way of life, which lead to Divinity, perfection, omni-science and bliss of beatitude. Ordinarily we are in the habit of telling that all religions lead to the same goal of peace and happiness, but if we critically examine this view-point, difficulty will come in our way, because unfortunately some such matter is dressed as religion, which is just the antithesis of it. Superstition, fanaticism, bigotry and ignorance mislead many a man in the name of religion. Vivekanand has said, “Sacrifices, geniflexions, mumbling and muttering are not religion.”

A couple of years ago a man in his dream was graced by the vision of certain goddess, who blessed him and persuaded him to make her an offering of his only son. Poor fellow acted accordingly. Since this will bring him all prosperity. In the morning he had killed his son and offered him to his goddess.Can anybody think that the act of the father was in consonance with the real spirit of religion ? Such practices bring ignominy and disgrace to the sacred name of religion.

Let us have another example. At the time of Lord Buddha there was one religious preacher ‘Goshal’ who preached the glory of ignorance as the way of Nirvana. He explained his point thus, “Knowledge is the real source of our misery. The greater the knowledge, the intenser the calamity and trouble. Supposing a man hits the head of another person by his foot knowingly. Don’t you think that he will not feel offended or get irritated ? But if by mistake or ignorance the same act takes place, the offended person would smilingly say, “doesn’t matter.” Thus ignorance wards off the trouble. From this he jumps to the conclusion and speaks of the great gifts of ignorance.

Therefore, while dealing with religion the sane person must guide himself against those false, misleading and pernicious principles which as a matter of fact, kill the very soul of religion. The great philosopher of Athens, Socrates has clearly explained the value of knowledge. He says in Crito, “Reason is our guide.” If we adopt the path of ignorance or Agyan as our guide, we shall be no less than beasts, who are steeped in the abysmal darkness of ignorance.

Fanaticism, kills religion :
Fanaticism also destroys the life of real religion. It engenders the vicious circle of hatred in the hearts of noble souls against this beneficial religion. To me, it appears that the modern majority of thinkers bids good-bye to grand old religion because of its harrowing and horrible history of persecution and massacre of mankind As a matter of fact fanaticism is the real devil, which destroys all the good points and the best in religion. We must be thankful to this age of scientific investigations which has revolutionized the mental attitude of all of us and therefore we are not in the grip of that cruel and merciless attitude so as to think of the destruc¬tion of the votaries of other creeds. It is this inhuman persecution and bigotry which has created disgust in the minds of modern thinkers, who have lost all hopes from this harbinger of perennial peace and concord.

Race after dead matter
Now a days we see that religion is losing its grip from human mind. The problem of bread and satisfaction of our carnal cravings is haunting the minds of the majority. The economic man is out to dig the grave of the ethical man. The outer man is trying to achieve joy and prosperity at the cost of the innerman. We value the greatness of a person, a community or a nation not by what he or they have contributed to the betterment of humanity and all living beings ; but by material gains and possessions. If this race after dead-matter goes on ceaselessly and unabated, no-body can save us from universal suicide and destruction.

Jesus was right when he said that an impossible thing like the passing of a camel through the small eye of a needle might be feasible but it was altogether impossible for an individual to reach the kingdom of heaven by means of wealth or worldly possessions. The Nirgranthas headed by Lord Rishabhdeo, the P’	Founder of Jainism and the other JainTirthankaras, amongst whom Lord Mahavira the senior contemporary of Buddha, was the last one, preached the very Truth. They not only talked of that golden ideal, but they lived up to that noble path of truth whereby they got Nirvana or salvation. These days all peo¬ple, be they pacifists or war-mongers, are equally straining every nerve or appear to be trying their level-best to find out the key of knowledge, where- 4»	by the firmament may be free from fire-spitting and blood-raining clouds which indicate the definite destruction of the denizens of our world.

Essence of Religion
If we try to consult innumerable creeds on the point, we won’t achieve our objective; for if unfor-tunately we are entangled in the details, our fate will be that of the spider, whom we see dead in its own web. Therefore in the words of Asoka, whom H. G. Wells highly praised thus, we should look to the essence of religion or ‘Dharmasar.’

“Amidst the line of thousands of names of monarchs that crowd the columns of history-their majesties, their graciousnesses, their serenities and royal highnesses and the like-the name Asoka shines and shines alone as a star; from the V olga to Japan, his name is still honoured. China, Tibet and even India, though it has left his doctrine preserve the tradition of his greatness. More living men cherish his memory today than even have heard the name of Constantine or Charlemagne.”

It would have given me much pleasure if I could speak to you on the rational and ennobling detailed truth revealed by the Omniscient great expounders of Jainism, but the circumstances suggest me to concentrate upon one point only. Therefore I propose to explain what is this ‘aw? sK’-the essence of religion. My study of comparative religion makes me bold to announce in this Parliament that if we abide ourselves by the golden essence of religion, not only the present deplorable condition of the munda¬ne world would be immediately improved but in the next world also we shall be nearer our goal of spiri¬tual liberation and we shall attain Divinity thereby.

Now the question is :
what is the essence ? The student of mathematics knows how to find out the G. C. M. of several terms. If we apply the same method here, we will come to the conclusion that Maitri of Buddha, Love of Christ, Reciprocity of Confucious and the Ahimsa of Lord Mahavira can be called the gist of religion. It mainly rests on one’s way of thinking as well as living. In this age of tailor-made civilization, equipped with sweet expressions, the actions do not coincide. The observations of Vivekanand are very significant, “What good is it, if we acknowledge in our prayers that God is the Father of us all, and in our daily lives do not treat every man as our brother ? Books are only made so that they may point the way to a higher life, but no good results, unless the path is trodden with unflinching steps.” (India, page 23)

Those who believe that God created the entire universe should have sweet and amiable relations with all living beings being progeny of the same heavenly Father, but this conviction is belied by practice. Vivekanand also condemned meat-eating thus : “To cat meat is surely barbarous and vege¬table food is certainly purer. Who can deny that ”

In the Panchtantra we come across an interes-ting story of a very old tiger who enticed a traveller by sweet words asking him to take away his golden ornament, which it wanted to dispose off due to charitable disposition, but ultimately devoured the greedy and unfortunate fellow. The same drama is being staged on the world forum. Sincerity appears almost absent with the result that we see strife and calamity haunting us. Confucious admonishes us not to resort to these activities which we do not like to be done unto ourselves. The Vedic saint similarly says, Do not practice unto others what is not agreeable to you. Other sages also share the same opinion.

Don’t inflict pain :
In this respect our experience also agrees with the above views. I once read a story of a preceptor asking a man to catch a burning charcoal in his hand. He declined saying that his hand would be burnt thereby. The teacher further asked, what is the harm if it is burnt ? He replied that he will experience severe pain and that sensation is not agreeable to him, nay to all beings. The teacher explained him that in the like-manner he should not inflict pain upon others, remembering his own lot under similar circumstances. The adage ‘as you sow, sow you reap,’ is known to every human being, but unfortunately due to self-interest and infatua¬tion, we forget the truth and act as a barbarian when we are in a superior position.

Rule of the brute »
It is argued that in this world life thrives upon life, therefore the golden rule of compassion or fellow-feeling cannot be faithfully followed by man-kind. Serious reflection reveals that the rule pre¬valent amongst the beasts should not be a guide to man, whom, according to Christians, God created in his own image and according to Muslims, who is the best of God’s creation. The good and the great preachers of religion observe that this human form is extremely precious. Once it is lost in sensual life it is hard to get it again. Gauging the greatness of human form, it is upto us to act wisely and with a sense of justice. It doesn’t become a rational animal i. e., man, to inflict pain upon others for his comforts. Justice is expected of him.

Neminath, the Lord of Mercy
In the Light of Asia poet Arnold rightly observes, ‘How man, who prays for mercy to the gods, is merciless.’ In the Jain literature we come across a thrilling incident associated with the life of the 22 nd Tirthankara, Lord Neminath, whose marriage procession was proceeding through the high-ways of Junagarh in Gujrat. He heard the moanings and wailings of mute animals who were captivated in a large pen. On enquiry the chario¬teer told, “Sire, these beasts will form part of the feast of your father’s friends and rulers who have come to grace the occasion of your marriage.” Nem math’s heart felt much wounded. He became deeply pensive and said to himself, “How selfish is this man, who puts on shoes to protect his feet against the thorns, does not think for a moment while piercing his arrows through the body of innocent poor mute creatures ? This rational man appears much worried about the least pain in the little finger but he looks completely callous about the agonies of the mute creatures, whom he cruelly butchers for his material pleasures or games ! ” So thinking he left the marriage procession, climbed the Girnar-Hill and attaining Omniscience by means of penance, preached all over the world the message of mercy, compassion, non-injury or universal brothel hood. Mahatma Gandhi, who liberated India without war, belonged to that province of Neminath. Gandhiji’s biographers relate that he was influenced by the Jain teachings. When he was proceeding to England, he had to take same vows to satisfy his mother in consultation with a Jain saint. Remain Rolland says, “Before leaving India his mother made him take the three vows of Jains, which prescribe abstention from wine, meat and sexual-intercourse.” To me, it appears that Lord Buddha must have drawn inspiration from the life of the prophet of Ahimsa—Lord Neminath. A Mantra ( aphorism ) in the Veda invokes Lord Neminath for his blessings.

This mission of mercy has the power to esta-blish the kingdom of heaven upon this earth. All the leaders of religion and saviours of humanity agree upon the utility and efficacy of this doctrine of compassion. Some say : God really resides in the heart of the merciful and by virtue of this noble doctrine one can attain the status of Godhood. Unless we are meek and compassionate, we will never get the blessings of the Lord. Jesus Christ’s words should be seriously borne in mind, “If you love me keep my commandments.” He further observes, “Why call me Lord and do not the things which I say.’’ Those who forget the idea of fellow- feeling and fraternity, should remember the warn¬ing of Mahatma Gandhi that retaliation is no remedy, only compassion can bless our world.

Alph a of religion :
A Sanskrit Jain poet says, “They are the servants of Death, who treat animal-destruction as sport, who enjory by uttering vitals-cutting words and whose business is to cause trouble to others.” The alpha of religion is a feeling of respect for the lives of others, howsoever insignificant they may be. The attitude of a tyrant or an oppressor will never be a solution of our deep-seated ills, which are dragging humanity to the brink of destruction. In his message to America, eminent Indian poet Rabindranath Tagore, had advised them to listen to the call of the soul, the Atma. He led emphasis on soul-culture. Japan is familiar with cultured pearls. It does solve the economic problem but for spiritual quietitude we need soul-culture by regard¬ing the natural rights of other beings. This Ahimsa is called	the Supreme religion.

Life is dear to all creatures and the entire treasures of the world are almost nothing as com¬pared with it. Once upon a time a king was going with his four queens. They happened to see a person, who was awarded capital punishment. One of the queens asked her Lord for a boon. It was granted. She said, “I want that this accused be sumptuously fed, clothed and be given thousand gold coins, before he is hanged. The second queen and also the third one similarly expressed their desires to give the unfortunate man double the amount of gold coins and other comforts. The fourth queen was persuaded by the king, if she had any say in the matter. When the king promised her to fulfil her demand, she asked for the absolute release of the sinner. Afterwards discussion arose in the royal family as to whose charity was superior to all. As no satisfactory solution was within reach, the offender was asked which gift he valued most ? He said that as long as he did not hear the boon of the fourth queen, which set him free, he was, as a matter of fact, within the jaws of death, and so he had no memory of other charities extended towards him. This explicitly illustrates the point that life is the most precious thing and therefore one, who believes in God, good manners or cultured life should try his level-best to abstain from inflicting injury to other beings as far as possible. Prophet Mohammad had once said, “Do you wish to love God ? Then love his creatures.” He further observed, “Animals too have souls like men. You will be rewarded, if you are good to animals.” About the vicious people the prophet said, “They forget God and He forgot them.” How significant are these words in the Bible : “And God said, Behold, I have given you every herb-bearing seed, which is upon the face of the earth, and every tree, in which is the fruit of a tree-yielding seed, to you it shall be for meat”. (Genesis) The Christian world should carefully note the words ‘to you it shall be for meat.’ These observations contain the freshness and sublimity of the Sermon on the Mount, there¬fore “thou shalt not kill” stands for compassion towards all beings, other interpretation is motivated by selfish ends. We ought look to the spirit of the Commandment.

Did God ordain liilling ?
Some say that our creator has enjoined upon us to kill the animals and make an offering to please the Lord. In this respect it is worthy of considera¬tion whether any parent would ever like his progeny to be killed for his satisfaction. Those who have made deep study of comparative religion and the law of morals, are of opinion that animal sacrifice stands for the beastial tendencies and low passion { living in our hearts and retarding our spiritual advancement. The destruction of these debasing dispositions is the significance of the sacrificial cult. According to Muslims God is ( Rahim) beneficial and ( Rahman ) merciful. The life of mercy is the inner heart of adoration of the Lord. Did not Jesus say to his disciples, “Blessed are the merciful for they shall obtain mercy.” These lines of Pythagoras are very forceful and significant:— ‘Take not away the life you cannot give;

For all have an equal right to live.’ Prophet Zarathustra had spoken against animal sacrifice and to kill them to feed one-self. He had also said, “Perform devotedly the duty of the law, think good thoughts, do good deeds and worship no demons.” Bharat Ratna Dr. Bhagwandas quotes these valuable words :—

Thus we enjoin on you, thus do we say, Thus we believe, thus we proclaim to all. No living thing should be slain anywhere, Nor ordered forcibly this way or that, Nor put in bonds nor tortured any way, Or treated violently otherwise, Because you are that same which he would slay. Or order here and there against his will, Or put in prison, or subject to pain, Or treat with violence; ye are that same, The self-same life doth circulate in all.

It is a matter of deep concern that this pleasure seeker is not at all serious about the frailty of human form, and feels as if he will have perma¬nent abode upon the surface of this earth. He should bear this fact in mind that all joys are swift of wings. As a reasonable fellow he should pause a while and think for a moment that after all he will have to depart from this world and not a single particle of material world will follow him, “Tne Essential Unity of All Religions.” but out of unbridled false vanity or infatuation he deviates from the right path and wanders astray. A modern poet says  :—

“Here in the graves sleep, with stretched feet those; Whose fame had once filled the earth and the skies.”

Sober thinking reveals that we will have to reap the consequences of our fair or foul actions or inclina-tions. There is no power which will disturb the universal lav/ of cause and effect. Impure means will produce impure consequences. How can we get a golden chain by melting iron in a furnace ? No magic or witchcraft can interfere with this settled working of nature, therefore one should be on his own guard and stick to the path of piety and rectitude.

As regards destruction of life to please the palate and satisfy the appetite the thoughful person is expected to commune with his inner-self and ask, “Are there not innumerable harmless eatable vege-tables ? Why, then, cruelly butcher animals, who possess souls like you ?” Those, who kill animals without any compunction should kindly bear this point in mind that a time will come when the but-chered animal may take revenge, for the misdeeds perpetrated against him. Lord Buddha had once revealed a secret of his past life. He had suffered pain in his foot when a thorn had entered into it, whereupon he told that ninety-one incarnations before he had caused injury to some being, and in consequence thereof he had to suffer at present. This should be a pointer to our friends, who forget the necessary law of fraternal feelings towards all creatures.

Scientifically it has been established that man does not belong to the carnivorous group but his constitution, specially the formation of his teeth, resembles with those of the fruit-eaters like the ape. Anatomy shows that man is a Vegetarian by nature. Good many persons give up meat-eating, when they really understand the utility and rationality of vege-tarian diet. Muslim Emperor Akbar, who followed the foot-steps of Asoka on many points, had finally adopted vegetarianism. His biographer says, “Akbar thought, it is not right that a man should make his stomach the grave of animals.” Akbar observes, “From my earliest years whenever I ordered animal food to be cooked for me, I found it rather tasteless and cared little for it. I took this feeling to indicate a necessity for protecting animals and I refrained from animal food. Providence has prepared a variety of food for men, but through ignorance and gluttony, he destroys living creatures and makes his body a tomb of beasts.” The great drama¬tist of our age, George Bernard Shaw was invited to a dinner where no vegetarian food was prepared. Shaw was sitting silent whereupon a fellow enquired of him, the cause. In his sarcastical style Shaw had said, “God has provided me with a stomach which is not a cemetery. There is room only for vege¬tables, not for dead animals.” It is reported that in New York a dinner was to be given in his honour. He telegraphically refused the invitation saying these pithy words :“A dinner ! How horrible ! I am to be made the pretext for killing those wretched animals, birds and fish ! Thank you for nothing. Now if it were to be a fast instead of a feast, say a Solemn three day’s abtention from corpses in my honour, I could at least pretend to believe that I was interested. Blood sacrifices are not in my line”.

Sculptor Paul Troubetzkoy spoke at the Inter-national Society of Painters in London at a banquet: “It is not a monstrous thing that we who are supposed to be artists and civilised men and not savages should be celebrating a great artistic occasion by gorging ourselves on the slaughtered corpses of our fellow creatures ? The poisoning of the human soul by hatred, the darkening of the human mind by lies, and the hardening of the human heart by slaughter and destruction are evils that spread and fester long after the guns have stopped.”

Diet effects temperament :
It is incorrect to suppose that diet has no con-nection with the mental attitute of a person. Those who have carefully observed the animals, which live upon flesh like a tiger or a lion, are of opinion that they are always restless and uneasy but those ani-mals, which thrive upon vegetables like the ele¬phants, appear humble and peaceful. Diet influences the temperament to a great extent. Those, who want to proceed on the spiritual path, should be strictly vegetarian Tolstoy after due investigation and ciu|iiiry had come to the conclusion that it is not possible to keep intact purity of mind without being strictly a vegetarian. Truly speaking real religion finds its habitation in the heart, which is replete with the nectar of respect for life and sincere love for all living creatures. It is no doubt a fact, which cannot be ignored, that the life is such that it is not possible to practise the highest type of Ahimsa, when leading the life of a house¬holder or the offices of worldly responsibility, still one can partially take to the golden gospel as far as possible Lord Mahavira had observed—figer-srgnift —all miseries result from violence, therefore no animal should be killed. One should try his level best to be non-violent as far as possible.

In the Ramayan, which is known as the ency-clopaedia of ancient Aryan life and wisdom, we come across a touching story. Its author Valmiki, “oneday”, writes Vivekanand, “ saw a pair of doves, wheeling round and round and kissing each other. Next moment an arrow killed the dove. The female dove went on whirling round the dead body of its companion in grief.” To the hunter he said, “Thou art a wretch, without the smallest mercy. Thy slaying did not stop for love !” He cursed the forester thus, “Thou wilt never enjoy peace and happiness.” The curse is in fact the pronouncement of Divinity and it holds good for all times.

Prosperity through compassion :
If we cast a glance upon the lives of poor, innocent and voiceless creatures living in the world with a compassionate heart, we would fully appre-ciate the sublimity of the doctrine of Universal love and affection towards all beings. Ancient literature of India records amazing prosperity and all round advancement of the adherents of the cult of non-violence. Emperor Bharat, the son of Lord Rishabha deo, the founder of Jainism, after whom India is known as bharat-Varsha, was himself very parti¬cular in observing the Dharma of Ahimsa. The Emperors’s experience, in the words of great poet Jinasena Acharya, was, ‘'<nr f| fafhh u?r feqn wrc snjfafaan If you take care of Dharma-path of piety, all desired objects will automatically follow you. I-Ie further observes,’sriqg afhftwr—Dharma is the antidote of calamities. Talk of morality, culture, love of God, service of humanity and the like appear to be without meaning, unless one’s heart is blessed with compassion for all living beings.

Mature thought and thorough study of world literature on morality and religion will convince an impartial seeker after truth that the element of genuine religion existing in any system cf thought or creed is in proportion to the place allotted there¬in to the divine doctrine of the sanctity of life. As a matter of fact cruelty and compassion cannot live togather like darkness and light.

The superiority of mankind over beasts mainly rests upon the observance of Dharma. All sages have observed that if any person blindly indulges in sense-gratification, howsoever prosperous he may look outwardly, really speaking he is not superior to the beasts.

It is said that once a deputation of all beasts waited upon their Creator with a petition that they arc in no way inferior to mankind. Man sleeps, eats, and enjoys like them, therefore he has no right to treat himself superior to them. Upon this the Creator decreed that the only distinguishing factor between a man and a beast will be the observance of the law of piety and compassion, which Buddha calls Maitri. Shakespeare, in Hamlet, remarks, “What is a man, if his chief good and market of time is, but t;> sleep and feed, a beast no more.”

<font color=#FF1493>O man ! learn from insects :
It is therefore imperative that sane and sensi¬ble man should not transgress his own limits and encroach upon the region of beasts. Why ! in several eases beasts appear to be far superior to our modern fashionable man, who sits on the summit of selfishness, little looking to the atrocities perpet¬rated by him against infirm weaklings and unfortu¬nate people, tven small and insignificant creatures on several occasions put us to shame by their sympathy towards their fellow-beings. This Chinese anecdote is remarkable in this context;—

<font color=#0000CD>One crab lost its legs. Two crabs came to its rescue. And carried it on their sturdy sympathetic backs. These tiny and wee creatures have the sense of love and compassion. Of this, why does man not take notice ?

If this example enters into the hearts of our foremost politicians and astute statesmen the dark clouds of impending global war clustered over the sky shall disappear in no time. As a matter of fact the masses on all sides are quite innocent, only the leaders, out of false vanity and greed wage wars, little thinking of their final fate. The first and second world-wars were waged by the ambitious Germans, but ultimately defeat shattered all their plans. The victorious nations should not feel proud of their success since as long as the seed, that sprouts into war-mongering disposition, is not destroyed, the trouble may raise its ugly head any time. Louis Fischer’s remarks are significant—“We defeated the Kaiser and got a Hitler. Following the defeat of Hitler, we may get a worse Hitler unless we destroy the soil out of which Hitlers, Mussolinees and militarists grow.” It is necessary that a man must disarm himself of his baser instincts. This is the effective solution of the universal disease of war.

<font color=#FF1493>Contribution of Janisim :
The magic wand of Ahimsa can work miracles in our world, which looks rather upset due to the domination of dead-materialistic ideas. Jain thinkers have scientifically as well as elaborately expounded this noble principle of Ahimsa in their sacred litera-ture. The great Jain Acharya Samantbhadra says, “This Ahimsa doctrine alone is powerful enough to set at naught all sorts of difficulties and worries. It has that miraculous and infinite power to raise this mortal man to his inborn status of Divinity and make him a Penratman, equipped with infinite joy, knowledge, power and immorality.

As Iona as we are selfish and look from our motive of self-interest, we cannot honestly proceed on the path of piety and purity. Our entire outlook has got to be revolutionised. We should remember Buddha’s words, who preached : all objects are transitory lil e a lightning flash. Who knows that we may leave this mortal coil the next moment ? The disease of heart-failure is a remarkable indi¬cator of the fraility of our frame. Jesus was right in explaining us that this world is not a place for permanent habitation, it is rather a bridge to pass on. A Muslim poet says : “Much safer is the house of next world than that of this one. You should withdraw your wealth from here and place it in the next world.”

In fact this world is a temporary abode of ours. It is more or less like a waiting room. Why not then spend our short span of life with love, affection and attitude of fellow-feeling for all. Jain canonical literature has wonderfully explained this subject and scientifically worked out the necessary details. I would recommend the seeker after truth to read ‘ Purusarthsiddhi-upaya’ translated by Advocate Ajit Prasad Jain and the ‘Key of Know¬ledge’ by late Barrister C. R. Jain, the great scholar of comparative religion and The Religion of Ahimsa by Prof. A. Chakravarty.

<font color=#FF1493>Liberal outlook :
In the intellectual sphere the application of this Ahimsa ( harmony in thought ) doctrine has brought about concord amongst waging disputants of various schols of thoughts. For instance in meta¬physics the Sankhya school avers that all substances arc permanent, but this view is contradicted by Buddhist philosophers. The seeker after truth finds himself in a lix as to which view is correct Lord Mahavira by means of Omniscient Knowledge saw through the secret of all things. He had therefore laid down the Philosophy of Stand-point, which the moderners call the Theory of Relativity. The State¬ment of ‘Sankhya school’ is partially correct because from the view point of the substance of which the object is made, it is permanent, but there is also the other view which deals with the conditions or modifications of the objects, hence from this stand¬point of modifications the object is also transitory. Thus the conflicting propositions become supple¬mentary. This principle has the amazing efficacy of establishing intellectual unity despite apparent diversities.

This point can be easily grasped by the follow-ing example. A straight line six inches long is before us. The question is: is it a long or short line ? No definite answer is possible. The line is long as well as short. One can ask: how can a sane man talk such nonsense things ? How can contradictory attributes reside in one object simultaneously ? We should not hurry in this matter, but pause for a moment and ponder over the problem. Reflec-tion will reveal that the point is very simple and interesting. If we draw a line seven inches long and compare with it, certainly our line is smaller. It is longer also if we draw a line only two inches long and compare this with it. This simple formula can be applied to big problems. As the positive and negative electric wires, when combined give us radiance of electricity, similarly the harmonious union of conflicting expressions of varrious aspects of truths produces philosophical illumination.

This doctrine has been teaching us the philo-sophy of intellectual co-existence. It is now applied by Prime Minister Nehru to solve political problems. By this intellectual application of Ahimsa doctrine mental concord is established. This liberal attitude of looking at and appreciating the objects is bene¬ficial in all walks of life. Scientist Eienstin’s Theory of Relativity has reaffirmed this principle of intellec¬tual harmony. In fact truth is relative, it is not absolute.

The Hegelian dialectic appears to be support¬ing this very doctrine. Taking a comprehensive view of entire reality an impartial thinker will agree that truth is like a prism which presents various seem¬ingly contradictory phases, but in fact all notions of reality are complimentary. Hegel holds, “since reality is all-inclusive it comprises within it the state of being as well as not-being. Everything contains within itself its own opposite. It is impossible to conceive of anything without conceiving at the same time of its opposite”. He further explains his point thus, “you cannot think of finiteness without think¬ing of infinity or of time without thinking of time¬lessness. A cow is a cow and is at the same time not a cat. A thing is itself only because at the same time it is not something else.”

Great Jain thinker Swami Samantabhadra has clearly explained in his matchless and monumental work ‘Aptamimansa’ this philosophy of Syadvad or intellectual harmony and has estiblished how seem-ingly contradictory approaches of truth can be reasonably reconciled. Acharya Akalanka Dev and a host of Jain thinkers have worked admirably upon this topic. It is necessary that the aspirants, who are really in search of Truth should turn their attention to the study of vast Jain literature which contains valuable treasure for universal weal and everlasting bliss.

Now the intellectual firmament appears free from the clouds of fanaticism and sectarianism. Several people are ready to accept Truth as their own without any hitch. Therefore the time is mature when scholarship should dive deep into the ocean of Jain literature and take out pearls of divine thought. These remarks of Dr. Herman Jacobi, placed before the intellectuals of the Third International Congress of I listory of Religions, should now penetrate the hearts of the savants after truth all the world over, “In conclusion let me assert my conviction that Jainism is an original system, quite distinct and in¬dependent from all others and that therefore it is of great importance for the study of philosophical thought and religious life in ancient India.” This point is undisputed that Ahimsa the path of piety and compassion is not only preached in Jain canonical literature *but the Jains mostly live upto the great ideal. The Jain scriptures elaborately explain and show us the way, whereby a worldly mediocre may by and by proceed on the path of perfection avoiding the pit-falls that enshroud the way of this pilgrim of Nirvana-liberation.

<font color=#FF1493>Ingredients of compassion :
All the good and great souls tell that Compas-sion is the cardinal tenet of their creeds but it must be said that the Jain Teachers have scientifically and elaborately explained this subject. We have read in the Sermon on the Mount, “Blessed are the merci¬ful, for they shall obtain mercy.” Such sensible and ennobling sayings of sages constitute sacred literature; but what are the ingredients to be merci¬ful must to be explained. Jain books show that you should not destroy animal life. With a view to translate their affection for the small insects m water the filtering of water by cloth is enjoined. To avoid the destruction of moths, flies and other small creatures, night meals have been prohibited.

In view of his universal brotherhood ideal Gandhiji did not take his meals after sun-set. This practice was motivated by the noble thought of saving small insects, which enter into the stomach and cause injury to health also. The principle of compassion towards small creatures is visible in the Edicts of Asoka, wherein the pious king had ordained not to burn chaff, not to burn the forests. Asoka’s edict No. Ill tells : “A meritorious thing is the hearkening to father and mother, a merito¬rious thing is liberality to friends and acquaintances, relatives, Brahmans, and Ascetics, a meritorious thing is abstention from the slaughter of living creatures, a meritorious thing is small expenses and small accumulation.” In Edict II Asoka ordains, “The chaff which contains small insects should not be burnt, forests should not be set on fire to avoid purposeless injury to living beings.” ( Asoka - The Buddhist Emperor of India — V. Smith p. 158 ).

Because every action is motivated by thought, mental purity is preached as indispensable. The cult of non-violence or otherwise rests chiefly upon the mental disposition. A vagabond with mis¬chievous machinations and dispositions is charged with the offence of mental violence, although he might not have touched any living being. For attain¬ing mental purity and sublimity the life must be properly regulated. A person whose mind is attached towards worldly objects cannot enjoy the peaceful mental attitude, which is blessed with Ahimsa. Evil intentions, slothfulness or negligence lead to the accumulation of sin. A Jain poet warns us :-“The destruction of life is condemned in the world inasmuch as it leads to misery. Just see, the spider devours a fly, hut a bird swallows the spider itself.” The cruel and merciless souls meet the fate of the spider. All should bear this fact in mind.

The h'gh standard of Ahimsa is observed by those who are bereft of all worldly possessions. Mauryan Emperor Chandra Gupta, the great grand-father of Asoka, had become a nude Jain monk; for real nirvana cannot be had with material objects, which necessarily develop the feelings of attachment and aversion in the mind of the possessor.

Gandhiji. the great devotee of non-violenc; had the heart-felt desire to become a nude monk. When Clmichill had called him a ‘naked fakir’, he did not take ill of it and had informed the then Prime Minister of England that it was a compli¬ment, for T would love to be a naked saint but 1 was not yet.’ The persons who try their level best to lessen their wants and enjoy mental peace show us the real way for solving our present day world problems, which are confronting us as a result of industrial revolution and advancement of scientific researches. This Jain ideal should be before every sober and sensible soul. Apostle Peter’s remarks are very striking, “For we, who have chosen the future things, in so far as we possess more goods than these, whether they be clothing or ,. any other thing possessed, because we ought not be have any thing.” These words need attention of the matter-mad monsters of modern civilization. “To all of us possessions are sms...thie dep^ation of these, in whatever form it may tafcfe face is the removal of sins.”

These observations of a Muslim sage Jala- luddin Rumi are noteworthy, “The saint said: go critic, attend to your own business. Thou shall not prevail against the naked ones. The eyes of the robed are turned to the washerman. Light Divine is the ornament of the nude body.” He further adds, “If thou be not able to discard all clothes at once, reduce their number and thus follow the middle course.” Here simplification of our needs is emphasised.

Our present day leading personalities and scholars who have drunk deep the nectar of liberal education and who always think of inventing new ihings and thus adding to the wants of the people should try to comprehend these significant' remarks of Socrates, “The fewer are wants, the more we resemble Gods.” Persons associated with religion should carefully think over this and imbibe the idea that if a person is above want he is more or less a Divine being. This point shall have direct appeal to the innermost conscience, if we freely think over the same in the light of our experience.

The Persian prophet Zoroaster in his gospel of truth—A vesta says, “Greed begets hatred and hatred begets violence and violence begets death”. These words of wisdom need our pointed attention. The Jains have placed this ideal before them. Every morning and evening they sit silently in a mood of prayer and meditation and think for long upon the attributes of the soul and try to train the mind to be detached from all sorts of dead matter. How can non-living matter satisfy the needs of the living soul? Mental purity and spiritual advancement are out of reach of a person, who is all the time deeply en-tangled in the meshes of materialtpursuits.

<font color=#FF1493>Sublime Sermon :
In 1952 the Head of Jain Hierarchy, Digam ber Jain Acharya, 108 Charitra Cliakravarty His Holiness Shri Shantisagar Maharaj, who was much venerated by persons like Mahatma Gandhi, was much pleased to tell me, “Look here, you want to achieve mental peace and equanimity, but it is impossible as long as you have made yourself cap-tive by material objects. I tell you from my own experience that since I have renounced all worldly materials, mv mind is free from fickleness and it is fully under my control. I can easily keep it busy in self-contemplation against all odds. How can out-ward agencies disturb the equilibrium of the soul which is engrossed in Divine thoughts.” His Holi¬ness in his last message for all people enjoined upon us to shed away all fear and reflect upon the infinite mysterious powers of the soul everyday for at least fifteen minutes and practise the life of non-violence and truth. His Holiness further added, “If you go on repeating verbally food, food several times, your appetite will not be satisfied unless you per¬form the actual act of intaking meals; in the like manner mere talk of noble doctrines and spiritual values won’t serve the purpose. You will have to faithfully follow the sublime virtues to achieve your objective ” Lust, luxury and licentiousness are constantly dragging our mind to satisfy the animal passions. It needs superior mental training to control animal cravings gradually by constant and sincere efforts as explained by the Masters—the Tirthankaras. We can thus advance on the path of moral plane.

<font color=#FF1493>Food for irmer-iUumination
The aspirant should during the short period of meditation shun all worldly ideas. He ought to think of the fickleness of the world which is taking all our attention and energy. It has been explained by a Jain Yogin, Somo- deva thus, “These life-breaths draw the water of life like a water-wheel and leaving it outside, make the body empty. Death, the destroyer of all acts with equal efforts on old and young, great and small.”

Another spiritualist observes, “Youth, home, cattle, wealth, wife, house, elephant, obedient servants, and sense pleasures are transitory like the rainbow or the evanescent lightning. As a deer is killed by a lion similarly all beings are destroyed by death ? There are numerous incantations, but none can save from death.” The astute statesman should instil this truth into his inner soul, “Even when a man is stronger than an army, being protected by multitudes of kinsmen, millions of warriors and trusty followers with all the resources of counsel, arms and troops he is brought under the sway of Death by the latter’s messengers making him miser-able and all alone.”

This central truth ought to illumine every heart: “My soul alone accumulates merit, it enjoys the happiness of heaven, alone it destroys Karmas, alone also it attains Moksha.” How significant -are these ennobling expres-sions, “Let alone thy external possessions even body with thee, will not accompany at death. Why dost thou suffer ever more from such fetters of delusion as wife and child! en and wealth and home appeal ing and disappearing in a moment ?”

One must counsel with his conscienre on the point, “The soul and the body are mixed up like milk and water. Each exists distinct from the other. They are not one. Wealth, home, son and wife obviously exist separately. How can they be one ?” “Never imagine that thou art composed of the body because this body is utterly different from thee. Thou art consciousness, an abode of virtue and bliss; whereas the body, because it is inert, is an unconscious mass.”

You should thus commune with your own soul, “Why are you enamoured -of this body, which is a bundle of flesh, blood, pus and excreta and is defiled by bones, fat and the like and has many outlets through which dirty matters flow.” Such reflections purify the mind of the aspirant and his soul becomes more and more healthy being freed from the malady of infatuation. One then attains balanced and equiposed outlook which is neither pained by penury nor puffed up by prosperity. Such noble soul can work miracles to elevate the perplex¬ed world and effectively impart the message of love and service for universal weal.

Bertrand Russel has said, “The individual, if he is filled with love of mankind with breadth of vision, with courage, with endurance can do a great deal. Those who live nobly, even if in thdr day they live obscurely, need not fear that they have lived in vain. Some-thing radiates from their lives, some light that shows the way to their friends, their neighbours, perhaps to long future ages.”

If we certainly do not shed crocodile tears upon the sad plight of humanity at large we should remember that the dollar or yen is not almighty, but Ahimsa, the doctrine of non-violence is the supermost weapon in the arsenal of the poius souls. We should also bear this truth in mind that the first seed of true philosophy is there, where we see the sprout of respect for the life of other beings. How can you call a man philosopher, in other words a wise man, who destroys life and thus digs his own grave by debasing inhuman propensities? Wisdom is there where one regards others as his fellow creatures. The life based upon torture of living beings is not really cultured. Virtually it is the culture of vultures.

His Highness Maharaja Sri Jaya Cham raj a Wadiyar Bahadur G. C. B., G. C. S. I., Governor of of Mysore had made these significant observations : “As we have advanced in civilisation we have dis¬played a growing disregard for life.” These words are very important “When the primitive savage killed to provide himself with food, he did so for the sake of survival because he had no other food within reach. But this exonerating circumstance does not exist today. Meat is consumed by prefe¬rence and this has led to the organisation of animal slaughter on a mass scale, to the breeding of specially fed animals ear-marked for slaughter, and to all the callousness and violence that must inevit¬ably follow. There is a progressive de-humanisa¬tion of feeling in man that bodes no good for world peace. This process can be arrested only by the adoption of vegetarianism as a way of life.” He further added : “There is no scientific basis for the view that a man becomes stronger and healthier on a meat diet than on a vegetarian diet. It is now oroved beyond doubt that all the proteins, carbo- lydrates, fats, minerals and vitamins needed for a wealthy life are found in the right proportion in an intelligently composed diet of vegetables, fruits, nuts and milk.”

The pilgrim on the path of divinity hitches his wagon to the mightest Virtue-Ahimsa, which unfolds the door of bliss, perfection and life immortal. Intensity of greed and infatuation, lust and luxury mislead the man. He, therefore, does not look satisfied even if he happens to be the Lord of the entire world. Amazing is the disposition of mankind: Some are satisfied with fewest things, others do not know what sort of object this satis¬faction is. It appears that greedy, lustful and plea¬sure seeking gentleman of the day is blind to the needs or the necessities of other fellow-beings. Kabir in his sarcastic style opens the eyes of mammon-worshippers by these touching remarks : “Oh friend, why do you construct your house with high walls and big rooms ? Don’t you know that your body really needs a habitation for you only about six feet long ?” We must therefore curb our inordinate desires and senseless aspirations for dead objects of the world.

<font color=#FF1493>Moral from a Jain painting :
I had been to the Jain cultural seat Sravan- belgola ( Mysore State ) in South India, reputed all over the world for the Jain monolithic colossus of Gommateshwara, 57 feet high on the summit of a mountain. Upon the wall of the Jain monastery is a lovely painting. A mango tree is laden with best mangoes. A man of black colour representing his black mental disposition, wants to fell the whole tree and himself enjoy once for all the entire tree. The man with indigo colour, a little better than the said man is busy in cutting the big trunks of the tree. A bit better person with grey com¬plexion chops off the big boughs of the tree. The fourth with orange colour disposition cuts off the small branches. The fifth having lotus colour plucks only necessary mangoes. The sixth with white com¬plexion representing noble disposition selects from amongst the fruits which are falling of their own accord. The black person with similar mental dis¬position looks like greedy, selfish and heartless statesman and inventor of weapons of universal annihilation of our modern age.

<font color=#FF1493>Our duty
If we sincerely want to save humanity from destruction and total extinction we should educate the people by mass-contact tours, made by persons with character, integrity and broad-vision and dedicated to selfless service. They should have their hearts like the man of white complexion. Such internationalists, cosmopolitans and ambassdors of goodwill and piety should wander all over the globe disseminating Divine light to all benighted persons, without distinction. In Indian history we see Asoka or Samprati preaching the majesty and glory of Dharma—law of piety all over the world. The same mental attitude of preaching and propa¬ganda work is the need of the hour.

Governments and religious institutions should vigorously work for this type of service of humanity. They should utilise all the blessings of science to educate and morally uplift the people. Cinema, press, platform, radio and other means of propaganda should be employed to disseminate the essence of religion. Such elevating literature should be prepared and circulated as will easily ennoble the reader. By adopting this method of mental training and spiritualisation of outlook the horror of global war will subside easily.

In his message to the Word Peace Congress held at Brussels in 1936 Poet Tagore had conveyed these precious words of wisdom : “We cannot have peace till we deserve it by paying its full price, which is, the strong must cease to be greedy and the weak must learn to be bold."’

People should modify their selfish ways and work with heart and soul for universal good. The adverse circumstances and miseries of the path should not frighten us at all. We should rely upon the infinite power of the soul. We should not lose heart. Napoleon used to say, “If you restore con¬fidence in the hearts of the people, they can work wonders.” We should depend upon our arduous efforts and sincerely dedicate ourselves to the sacred task with heart within and God overhead. We must remember Lord Mahavira’s sublime message that “celestial beings worship the souls constantly devoted to Dharma—the Law of compassion.”

We should also bear in mind that the life of violence cannot confer real joy It is powerless and leads to darkness, but the life of Ahimsa blesses the soul with delight, might and light. In the Vedic prayer the Mother is invoked to lead from dark¬ness to light, from death to immorality arid front destruction to life (existence). I feel that this Mother is no other than non-violence and compas-sion. Since Himsa-violence results in death, dark¬ness and destruction; its reverse form Ahimsa must lead to life, light and immortality. This Ahimsa is the essence of religions, therefore we should try our best to practise the religion of com¬passion and love and achieve everlasting peace.

Let us all with courage, conviction and sincerity proceed towards the divine path of purity, piety, peace and perennial joy and attain Nirvana-the ultimate aim of every aspirant.