A Jaina �Synthetic� View Regarding World Peace
* Balabhadra
( Bruce Costain, Ph.D. )
World history records many times when there have been periods of peace
and harmony; and also many times when humans have been involved in
periods of fighting war and destruction. From a broad view, history, on
the one hand, can be analysed as being either times of peace that are
interrupted by periodic unpeacefulness; or, on the other hand, times of
nonpeacefulness that are interspersed with periods of some peace and
harmony. Is one of the two most correct? Or, perhaps there is another
view? Some logical thinking will help to reach a possible answer.
Analysis of human beings co-existing with one another indicates that
while on the surface people are capable of living together, it often
takes only slight disturbance for a reaction of anger and hostility to
occur. This general pattern of human nature would tend to suggest that
the basic nature of humans is aggressive and hostile; and it is when
they control such nature that peace can occur. This then would suggest
that there is a continuous need for humans to control their potentially
destructive, inner nature. This understanding of what underlies human
behaviour when they live with one another is not very positive and
encouraging for world peace. However, do not despair. The preceding
outline is only one part of a greater, optimistic picture.
The great native religions of India, that is, Buddhism, Hinduism and
Jainism ( listed in alphabetical order ) have probed deeply into what.
has been termed the �nature of reality� of the universe �outside�
humans, and also the so called universe �inside� humans. Based on their
analysis of the latter, all three have come to a conclusion about basic
human nature that is in direct contrast to the above conclusion that was
based on historical records. In brief, all three religions ( which in
essence present detailed descriptions of reality to the extent that it
is humanly possible ) conclude and state that the basic nature of
humans, that is, their natural state, is one of non-harming, love,
happiness, gentleness, understanding, tolerance and co-operation. It is
such qualities of human nature that are the basic parts necessary for a
peaceful person. Obviously, such persons living and working together are
what help to make-up a peaceful society.
If the basic nature of humans is that of peacefulness, how do we explain
the violence and destruction which many people inflict on other humans;
( as well as other living beings ) ? A thorough outline of the answer is
beyond the scope of this paper. ( However it is a very important area of
further research and writing for students of all ages. ) In brief, it
can be said that humans have come to believe that the basic elements of
human willful violence and destruction, i. e., anger, greed, ego ( pride
), deceit, and ignorance ( of their true peaceful self ) are their
nature. It has been and is the important role of religions world-wide to
help people to become aware and experience their true peaceful nature,
and to act and live accordingly. And obviously, living as to our
peaceful nature, how can we willfully cause harm and destruction to
others?
Now the important question of whether world peace is possible, needs to
be addressed. World history would tend to indicate that tong-lasting
peace on a global scale may not be possible. While tending to appear
negative for large groups of people, the situation is the exact opposite
for the individual. A constant message brought forth by many religions
as well as other great thinkers world-wide and through out history, is
that � for peace to occur on the �outside�, first it ( peace ) must
occur on the �inside.� In other words, if people desire a peaceful
�outer� environment they must begin by making their �inner� environment
peaceful.
This inner � housecleaning� of the preceding cause of violence and
destruction, as the correct strategy for peace, is very clear and
practical in two main ways. First, if an attempt is not made to reduce
inner non-peacefulness then the slightest disturbance from the outside
may possibly result in a hostile reaction towards those people involved.
However, when inner peacefulness is present then outer disturbances can
have less of an effect, resulting in continued happiness and tolerance.
In this latter way, mutual co-operation in resolving problems can be
increased.
The second factor is more personally important for the individual.
Although it is more pleasant to think idealistically, we must be
realistic and ask the question, � What if world peace does not occur?�
If it does not, does this mean that concerned individuals will need to
become upset, disturbed, non-peaceful, depressed and perhaps emotionally
and physically devastated? The answer is a definite �No� I Regardless of
the circumstances, whether peacefulness or non-peacefulness in the
world, our main duty is to realize, experience and �be� our true nature,
As part of our true nature is peacefulness then it is our responsibility
to be what we are: that is, to � be� that real � Self � to be
�peacefulness.�
While the preceding may appear to be �selfish� on the surface, it is one
of the greatest contributions an individual can make toward changing a
non-peaceful situation. When you remain true to your real peaceful
nature then you are a pillar of strength for the ethically feeble, an
unwavering example of correct human conduct, a stabilizing force in the
face of uncertainty and emotional deterioration, and a beacon of light
by which humans can see the way to regain their proper stature. Thus,
regardless of the outer situation, whether there is peace or disharmony,
when we act according to what we truly are, we achieve our cherished
objective of personal peace and harmony; long-term and uninterrupted.
Does the Religion Obstract the Global Peace ?
* R. N. Joshi
After taking great efforts and considerable precautions if the expected
goal is not achieved then man comes to the conclusion that the whale
world is controlled by a divine, invisible power and supposes supreme
power to be a �God.� Man started to worship the supreme power to get his
desires favourably disposed. Various precepts and rites are born through
this worship. �The belief on the existence of the supreme power and the
use of various precepts and rites for favourable disposal of his desires
is, combinely known as Religion. � Edward Tylor has defined the religion
as above but according to Sir James Frazer �The religion is the
religious service with belief of the supreme power which directs and
controls the human-living and nature cycle. � Thus according to Tylor
the creation of the religion is based on Ahimism while according to
Maxmullar it is based on Naturism. But the scientific aspect of blind
faith and behaviour was then considered through the sociological view
and the same is called as the work preference hypothesis. Emil Durkhaim
in France, Radcliff Brown and Malinovski in England, Maxweber in Germany
and Talcott Parsons, in America accepted the work preference hypothesis
and said that the religion touches all the sides of the society and
human beings through different angles. Religion is the important part of
the society, therefore the scientific study of the society leads to the
religion.
The word Dharma ( religion ) is created from the root of the verb � Dhri
� means to possess. By the observations of the changes in the Religion
till today it becomes evident that there is a deep impression of the
society.� Aaryas � impressed by the beautiful land of the �Sapta sindhu�
five thousand years ago captured the � Bharatakhanda �, on getting
victory against the � Dravidas. � Then the Vaidik Dharma commenced.
Aryas were forward in progressive thoughts. They were perfect and
skilful in using weapons than the Dravidas. So within a short period and
with little efforts they got settled. The aim of the creation of the
religion is mysterious. In the beginning the worship of Prithvi, Aap,
Tej, Wau, Akash ( land, water, wind and space ) was started. This custom
of worship might have been started under the influence of fear and to
save themselves from these natural powers and to achieve expected
desires. Because of this, the principles of religion, production of
thoughtful religious books like Veda, Upanishads came in to existence.
To keep the continuation in Nature cycle, and to keep the mutual dealing
orderly, the arrangement of the �Chaturvarnye System� was made. The
excess use of worship, unnecessary customs and traditions, Sanskrit
language, sacrifice, unhealthy competition for superiority,
untouchability, precepts and rites created disrespect about the � Vaidik
Dharma � in the society.
Before 2,500 years, the great penancer and philosopher Shree Vardhaman
Mahavira propagated the Jain religion. He performed the penance for
twelve years and achieved the victory on organs, was known as �Jina� and
his religion is called as �Jaina Religion.� He had a great personality.
He taught the religious principles in simple and easy Ardhamagadhi
language with sweet speeches. He gave up the clumsy precepts, and rites,
discarding the diversity and the killings, love for others, kindness for
living-beings, good-behaviour, equality, control on the organs give
liberation from sin.
The founder of Buddhism Gautama Buddha, then after 50 years entered with
very simple and easy thoughts in � Pali� language. The people quickly
accepted the principle of keeping the faith only in religion, sangha and
Buddha. There was no place for precepts, traditions and customs,
sacrifice and worship. Due to the Emperor�s support, Buddhism spread out
speedily. Then after 1300 years Zaratushtra established Parasi Religion
and Mohammad Paigambar established Muslim Religion. The changes in the
religion took place because of differences in the principles, languages,
places of belief and superiority. We know that, �Yada yada hi Dharmasya
Glanirbhavati Bharata, Abhyutthanaya Dharmsya Tadatmanam Srijamyaham. �
And
� Paritranaya sadhunam Vinashaya cha Duskrutam,
� Dharmasansthapanarthaya sambhavami yuge yuge.
Thus the God has promised to destroy the wickedness to protect the
goodness and to establish the religion when required. It is favourable
to adore the religion by knowing the central idea of the above promise
and the religion assignation. It is the requirement of the time to keep
equality in all the religions and to show the tolerance to the other
religions. To give superiority to the humanity is the prime duty of the
human being today. Man has to go ahead by accepting the above path
consciously. Considering the differences within the customs, traditions,
rites and religious thoughts, it is essential to remember that �service
to society is a service to God. � If the proper rite is used oftenly it
becomes tradition and good custom rises through it. Therefore it is
natural that everybody should serve with good intent for the
establishment of humanism.
In the advanced society the religion has to carry out the following
various functions.
1. The religion gives us social integration. Religious faith, rituals,
behavior, deity, prayer create affection in the society.
2. In the religious functions the people come together by giving up the
alienation. Therefore the religion is a unique medium to create the
homogeneous society.
3. With the help of religion some social welfare plans are completed
with which the social improvement takes place. In Europe and other
western countries the work of temples, mosques, educational aids,
cultural activities, schools, farm-improvements, dispensaries, residents
and support to the old and helpless is done with the help of religion.
4. The religion creates and increases the personality of man and shows a
peaceful path giving courage in calamities.
5. The religion stimulates the internal emotions. The religious
institutions show the way externally. The religion gives the happiness
and satisfaction of this world and the other world.
It becomes clear from the above interpretation that religion does not
obstruct the way of world peace but removes the obstructions in the way
and opens the doors of world peace to the human-beings, by which man can
achieve the internal peace, satisfaction and liberation in this world
and that ( another ) world.
The science has highly progressed in the twentieth century. The thing
which was unknown yesterday has become known with its existence. The
analysis and explanation of the religious precepts and principles can
not be done with the help of practicals scientifically. In religion
there is trust and reliance on belief, blind belief, customs and
traditions, rites, pity and universal compassion, tales and folktales,
imitation and equation. Science provides us all physical conveniences
while religion gives peace of mind and satisfaction.
The great scientist Einstein has said that religion and science, are the
two sides of a coin. Religion and science should go along separate but
parallel lines to each other. The great philosophers namely Aristotale
Russoe and Dui were in favour of religion. Many scientists behave
religiously at home but in laboratory behave with scientific aspect
which proves their tolerance towards religion. There is a consolidation
of faith and science in the discovery of the clock pendulum in church,
the support of a dream in Benzene�s use of assumptions, the creation of
small-pox vaccine from the udder, the existence and the structure of an
atom. In England, there is a castle named � Tower of London, � in which
some crows are enclosed in a metal gauze. It is believed that the
kingdom of a Royal family in England will remain unopposed till the
crows are enclosed in that castle. When the great scientist Einstein
went to Kopanhegan in Denmark to see the great scientist Nils Bohr, he
observed a horse-shoe fixed at the top of the door. The presence of the
horse-shoe was supposed as a symbol of good symptom. In America the
teaching of Darwin�s Evolution theory was prohibited upto 1966-67 in
schools because there was difference in Darwin�s theory and the theory
of world creation as noted in the Bible.
The above example explains that the religion and science are dependent
on each other and affect each other. It is necessary to discuss about
the religion through the socio logical and psychological view by
sacrificing the rites and observances, and discarding traditions and
evil customs. One can experience liberation, peace of mind, happiness
content and fearlessness by giving up the blind and worshiping the alert
faith. There is a deep effect of religious revolution and religious
thought on the society. The religion controls the composition and the
affairs of the society. A great saint has said that,
� Jat pat poocho nahin, pooch lijiye dnyan,
Mola karo talavaraka, fek dijiye myan.
The above lines give the perception that the religious institutions,
followers, worshippers, should give up the blind faith, and should study
the religious principles scientifically. Then only religion and science
will go together certainly. It will lead to the final victory of
humanity, religion, equality, tolerance for others, no doubt.
