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L, A, PHALTANE
सामाजिक, शारीरिक, मानसिक और आध्यात्मिक उन्नति और विकासका रूप भ. महावीरको । शिक्षानुमार क्या हो सकता है। उनमें मानव पूर्ण विकसित हुआ है । महावारकी शिक्षा निस्सन्देह * मानवाचनको प्रत्येक दशाका सत्य चित्रण करके उसे विकासोन्मुखी बनाती थी। महापरिने स्याबादसिद्धातसे जीवनका सर्वामी विकास करनेका उपाय बताया था। वह महिंसाके महान् । उपदेशक थे। उन्होंने मानव मानव, मानव तिर्थच और मानव-अजीवके सम्पर्क सम्बन्धका विज्ञान निर्धारित किया था। भ. ऋषभदेवकी तरह उन्होंने अपने चहुँ ओरके क्षेत्रका अध्ययन किया था। फोनेसिया, मेसोपोटेमिया, चीन आदि देशीक ज्ञान-विज्ञानको जाना था और इस विशाल अध्ययन के पश्चात् उन्होंने मानवको महान ज्ञान दिया और रत्नभय धर्म भेंट किया : सम्यक् दर्शनज्ञान-चारित्र मुक्तिका मार्ग है। उससे लौकिक सिद्धि और आत्ममीक मानवको मिलती है। महावीरका यह विशालरूप है । वह एक धर्मनेताही नहीं बल्कि लोक्के महान् नेता थे, जिन्होंने अपने विज्ञान से सबको उन्नत बनाया। -का.प्र.]
Harbingers of peace and happiness, restorer of harmony and goodwill in a place filled with insecurity, strife and violence and ameliorators of the disordered condition of the world may be the description of the great men like Lord Mabāvira and Bhagwan Buddha who were the greatest personages in India about twenty five hundred years ago. In this article I propose to write as to what I think about the teachings and works of Lord Mabävita, the propounder of the Jain religion.
The nature and extent of greatness or otherwise of a personage is to be measured from the influence he exercises and the print he creates upon the people of bis times and leaves behind him upon the succeeding generations. A great man 16 he who is able to transform the whole face of the society and mould the same in the direction of the principles of his teaching. When the spirit of social life ebbs and the sands of sorrow and unhappiness begin to scorch the masses toiling in the sun and when the life of the society gets 'corroded by false and misleading ideas, then arises an occasion for the rise of a great man by whose advice, order and harmony are restored in the society,
The experience shows that the forces of violence and those of nonviolence are in constant struggle with one another. The ascendency of the principle of non-violence ensures peace, prosperity and goodwill in the society, while the principle of violence, secunog an upper hand brings bloodshed, poverty and insecurity of life. The principle of Ahinsa (non-violence) was first preached on the Indian soil in the city and province of Ayodhya be Lord Rishabhadeva, the first Tirthankara of the Jainas. Many Tirthankaras who followed Him carried the message of love to countries far and wide. But the centre of Jaina religious activities gradually drifted towards eastern India (Porya Bharata ) Bihar and Bengal In this eastern part of India also the Hame of Jainism had begun to burn with dim light for a very long period previous to Lord Pārshta During that period the religion of violence had gained so firm a ground on that part of the country, that that religion bad
