Acharya Tulsi
Time always changes. Why only Time, everything continuously changes. The three steps involving creation, cessation and persistence constitute the eternal story of change. However, even in the context of the inevitability of change, man changes little. If man also learns to change, using his sense of discretion, the layers of Time cannot envelop his actions. Other things in the world change, but they do not involve any thinking or discretion. But man has the power to think and make the proper use of his sense of discretion. Without thinking and discretion, new directions do not open. Living as mere carriers of old traditions, following the beaten track or going on repeating the past is also a way of living. But in that kind of life, man is reduced to a mere machine. I do not believe in living like a machine.
Among Indian philosophies, there is also a doctrine of fluxism, according to which, whatever exists, does not last for more than a moment. Whatever exists at one moment ceases to exist the next moment. Something new comes into existence to take its place. I do not believe in tins kind of change either. I like change which protects the fundamental side by side, that is, change with persistence. This is the change indicated in the Jain philosophy. According to this concept, a new thing is created, the old thing is destroyed, but the basic element persists.
Rejecting change is lack of consciousness and not preserving the fundamental principles is going down the current. Insensitivity reduces the possibilities of change and in going down the current, original roots are washed away. The person, who is able to remain free from both these extremes, succeeds in brightening the fundamental principles giving place to deserving changes.
The change which takes place while protecting the original is not confined only to conduct, behaviour, manner of dressing and customs. But it is necessary that a person's thinking and writing are also affected by that change. Truth is eternal, but the way of expressing it constantly changes. The ingredients for cooking are the same, but a clever housewife can prepare twenty varieties with the same ingredients. The dishes cooked differently can never create a dislike. Similarly, a writer can never provide a fresh outlook to the readers from the point of view of ideas by going on repeating the same things in his writing. Hence, a writer should not restrict himself regarding the sentiments, style, etc. It is the duty of a writer to not regard himself as completely free nor completely bound. That person is efficient who is neither completely free nor completely bound.1 This dictum from Ayaro gives a new base for thinking.
Discovery of new audio-visual equipments and electronic media have brought a new revolution in the field of media. Television channels and radio services have expanded the man's field of information. As a result man's readig has become limited. As that is the case, only new ideas presented in new ways can interest the readers.
Every age has its own characteristic philosophy. So is the case with every society. Even the representative of an age presents his own philosophy before the age. Usually, the common man inherits his philosophy by way of the tradition. Bhagwan Mahavira has been one of the epoch-making persons of India who deserves faith and reverence. His philosophy is comprehensive as far as spiritualism is concerned. He was a spiritual vision, but he was not unfamiliar with the mysteries of science. In his philosophy it is possible to find scientific dicta as much as spiritual aphorisms. Modern science is not very old. Nevertheless, it has its own techniques. With a view to develop a new philosophy on the basis of synthesis of spirituality and science, we have presented a three dimensional programme before society. We hope that the philosophy in the form of anuvrat, prekshahyan, and jeevnvijnan will become a philosophy of the New Society. Such traditional philosophy is not a matter of devotion only, but should be taken advantage of by practising it.
Anuvrat presents a model of an ideal human being. Prekshadhyan (Perceptive Meditation) is a practical exercise to mould life according to that model. Jeeuanuijnan is the art of living. If the training in this art is made easily available for children right from the beginning, anuvrat and prekshadhyan can follow as the natural results. For this purpose, it is necessary to weave jeevanvijnan with our system of education. Many educationists advocate a change in the system. My thinking in this matter is a bit different. In my view, the system of education is not bad, but it is incomplete. It lacks in education of inculcation of good sanskaras. If this shortcoming can be remedied, then we can provide bright future to the new generation.
The last two or three decades of the 20th century can be called the decades of economic competitions. The wealth-oriented attitude advocates a view to earn wealth by any means whatever. But even in this situation, people do discuss Gandhian economics. Marx's view was also based on economics. An attempt was also made to build a social order on the basis of his economic theory. Some people wonder if there can be a thing like Mahavira's economic theory. It is also a relevant question. Mahavira was the spokesman of the theory of moksha. Moksha and economics seem to be the ideas poles apart. In spite of this difference, we find in Mahavira's philosophical concepts many such doctrines which are important. If this point of view is applied it can be said that in Mahavira's philosophy, the seeds of many disciplines like economics, political science, sociology, physiology etc. can be found.
People have various ideas about wealth. Some people consider wealth useful, while some people regard it as the root of evil. According to Mahavira, wealth or material property or object is neither the root of good nor evil. It is man himself who is the creator of the good and the evil It is his own attitude that creates the good or the evil. The vision of a New Society is the book that brings into focus many such essential points.
In my speeches on Mahavira's views about anuurat, prekshadhyan jeevanvijnan and economics have found place. In the absence of an adept compiler, these speeches would just have got scattered. Sadhvipramukha Kanakprabha has successfully collected my speeches and put in this compilation and this has made them easily accessible to the readers. I do not wish to embarrass her by referring to her devotion and perseverance. But I would certainly like to wish that her identity as a writer and an editor should be an inspiration for others as well.
Jain Vishwa Bharati Ladnun
May 1, 1996
Acharya Tulsi
