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The Jaina Concept of Ahimsa and its Application

By Mr. Prem Suman Jain

 

The grooming of human personality has created unrest in society, nation and the world. Therefore, now the materially prosperous man has naturally, been drawn towards religion, ethics and those values of spiritualism which could bring him peace and happiness. The principle of nonviolence is the core of all religions. It contains the maximum of human welfare and world peace.

The significance and utility of nonviolence is obvious not only in the moral scheme but in all spheres of mundane life. This principle of ahimsa finds an important place in all ethics of Indian religions. But credit must be given to Jaina philosophy and its profounder who have presented it systematically and minutely. Jaina ethic is mainly based on three jewels - right faith, right knowledge and right conduct'. These three are deeply connected with nonviolence. As soon as a man attains right faith he gets rid of self-interest, hatred, jealousy and violent attitude towards others. As soon as he acquires the right knowledge of things he starts thinking of larger interest and self-realisation. The potential of raising the qualities of self and generosity and friendship for the living beings of the world develop in him. By being in tune with liberal attitude of non-absolutism, a man starts living a non-assertive life. His steps take the ground of right conduct. Here the aspirant tries to practice nonviolence in its entirety. However, all the rules and vows of Jaina ethics are only for practicing nonviolence. Without nonviolence Jaina ethic is zero. The welfare of humanity is embedded in nonviolence. Therefore, in Jaina ethics the original, detailed and minute description of nonviolence is available.2

Jaina ethics contain the qualitative development of man as well as the elevation of the whole human race. Jaina ethic has in it the feelings of security for the life of each living being. There are certain universal values in Jaina ethics which are competent and capable of assuring each living being of security as well as welfare. Jaina ethic basically promotes detachment and no possession as the attitude towards life, non­assertion and non-absolutism in thoughts, feeling of oneness among all living beings and nonviolence in conduct. In other words, Jaina ethic believe in the purity of mind, speech and body. Jaina ethic attempts to remove the baseness of mind by detachment (feeling of sacrifice), the baseness of speech by restraint, intolerance by, non-assertive attitude or non­absolutism and the baseness of physical conduct like-violence, exploitation, anger etc., by nonviolence. The spirit of human welfare and the protection of living beings are hidden in it. One who observes this kind of Jaina ethics is a real Jaina and a real man.

In Acarangasutra Lord Mahavira has called nonviolence to be pure, universal and everlasting religion which absorbs the pain of all living beings. Discussing the broad meaning of nonviolence it has been said. "One should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being.3 This is the essence of being enlightened and this is the essence of all religions that no animal should be killed.4 Nonviolence is for the welfare of all kinds of animals visible and non-visible.5 There is no religion other than nonviolence. It has been said in the Bhagvati-Aradhana that nonviolence is the heart of all views of life and the origin of all the stages of knowledge.6 Acharya Amrtacandra believes that all the rules of conduct of Jaina ethics have come from nonviolence.7 In this way nonviolence is really the source of Jaina ethics and the basis of nonviolence is the feeling of oneness in all living beings.

Jaina thinkers have elaborated the idea of ahimsa. Jaina Acharyas classify violence I into 108 categories so that the aspirant may detect even the minutest form of violence, According to Jainism abstinence from killing others must be observed in thought, word and deed. "Jainism was the first religion in India which raised its voice against any kind of violence, which is nothing but the expression of baser instincts of man. The Jain conept of ahimsa and Buddhist concept of maitri have been major factors in liberating the man from his baser instincts.8

In Jaina ethics the social and practical side of nonviolence in addition to its spiritual side has also been discussed in detail. A man has to perform various duties towards his family, society, country etc. while living as a householder. In the performance of his duties he is liable to commit some sort of violence. Therefore, four stages of violence have been described in Jaina ethics.9

  1. Premeditated violence (samkalpaja-himsa) To attack some one knowingly with determination

  2. Defensive violence (virodhi-himsa) To commit violence for defending one's own life, property etc.

  3. Violence during vocation (udyogi-himsa) Violence committed during earning one's own living by doing work like business, agriculture, etc.

  4. Common violence (arambhaja-himsa) Violence committed during the course of daily activities like - preparing food, cleaning house, etc. for remaining alive

In this way the first type of premeditated violence is prohibited for all people according to all Jaina views. A householder can commit the violence of second and third kinds but with complete detachment and purity of thoughts. The fourth kind of violence is committed by a householder as well as by a monk during the course of his actions of remaining alive. According to Jaina view one tries to escape from this kind of violence also as far as possible so that he may attain inner purity. Therefore, if we think minutely we will find that even microscopic violence is not allowed in religion, according to Jaina ethics. Even if it is the violence of thoughts or externally it is the violence of any living being, both of them cannot be the religious rules of Jaina ethics. The ulimate object of Jaina ethics is to become completely nonviolent. Compassion, love, friendship, feeling of oneness, tolerance etc., for all living beings are the social achievements of nonviolence.

In the opinion of Dr. D. S. Kothari "In the hands of Mahatma Gandhi, ahimsa-the sword of self - suffering - became a mighty instrument of large-scale social and political change and colonial emanipation. It is phenomenon of the utmost significance for the future of man kind."10 There are various stories and characters in Jaina history and literature, which exemplify the practice of nonviolence in life.11 These examples inspire us to adopt the view of nonviolence in our life. In fact, the meaning of nonviolence is self-realisation and achieving oneness with all. One who knows rightly the form of self and other things of universe, his attitude will be so pious that he would not be able to commit violence, because who would like to cause pain to one's own kind and for what profit? When man assimilates nonviolence to that extent then only can he be social. The other vows of Jaina ethics revolve round this axis, of nonviolence only.

This principle of nonviolence in the modern world has relevance to the solution of two problems - (1) nature of food and (2) war and peace. It is a well-known fact that the food we take has as much effect on our body as on our temperament. If we want sanctity of life and universal love for all living creatures, we have to take vegetarian' food. When we glimpse through the world history we learn that all pious and great thinkers of the universe were vegetarian. We should continue the movement for vegetarianism and prevention of curelty to animals to propagate the feelings of oneness in all living beings which is the root of nonviolence.

It is an accepted fact that the deeper significance of ahimsa consists in the elimination of war, which has harassed mankind since the dawn of civilisation. The easing of tensions and cessation of conflicts among states, the maintenance of universal peace and the promotion of human welfare can only be effected by suffusing world's atmosphere with the spirit of ahimsa, Dr. K. S. Sogani rightly observed that "the virtues of nonviolence and aparigraha are capable of establishing universal peace. Nonviolence can not materialise in the life of a human being without extirpating the passion of greed. The root cause of violence is material goods. "If the importance of the virute of aparigraha is understood at the international level, the attitude of nonviolence will synchronise 13", If the law of ahimsa were to take root in every heart, universal peace and prosperty prevail in our world. 14

A man can be truly scientific with his liberal thoughts. And when right attitude is accompanied by the advancement of science and the welfare of each living being, the atmoshpere of violence will automatically disappear. This marriage of science and nonviolence will undoubtedly ensure human welfare. The sanctity of mankind has to be recognised in preference to our affluence and supremacy. Scientific skill must be accompanied by saint's unified world, there's very little difference between oneself and others, if I wish well to myself, that is practicable only if I wish well to others. The doctrine of ahimsa, if rightly understood and sincerely practised, supplies the necessary basis for this humanitarian outlook of world citizenship.

Ahimsa is meant for men and women of all positions. In brief, the primary concept of nonviolence is that one should do one's duty and do it as humanly and carefully as one can. Keep your heart and mind pure and unsullied, no violent act originates in pure heart and mind. Rule of nonviolence has been founded on basic human value such as love and kindness. The rule of ahimsa is not only eternal and universal but realistic too. Truth, honesty, charity, tolerance, forbearance and other human virtues are only natural corollaries flowing from fundamental rule of nonviolence cum love in various walks of life. So even in this scientifically advanced age, this rule, if followed both in letter and spirit, would facilitate the establishment of peace and happiness in the whole world as one unit. This microscopic personality of ahimsa can only be perceived by diffusion of oneself, by annihilating ego, attachment, jealousy, etc. This mental and physical nonviolence as advocated by Jainism is a clue to many complicated problems arising out of modernity.

 

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Author : Mr. Prem Suman Jain is Professor and Head, Dept. of Jainology and Prakrit, M. L. Sukhadia University Udaipur

Article Source : Anuvibha Reporter ( Special Issue : Dec. 2000 )
Ahimsa, Peacemaking, Conflict Prevention and Management Proceedings and Presentations
Fourth International Conference on Peace and Nonviolent Action ( IV ICPNA )
New Delhi : Nov. 10-14, 1999

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Mail to : Ahimsa Foundation
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