Aadhunik Kal Me Ahimsa Tattva Ke Upyojan Ki Maryadaye

Here's a comprehensive summary of the Jain text "Aadhunik kal me Ahimsa Tattva ke Upyojan ki Maryadaye" (Limitations of the Application of the Principle of Ahimsa in the Modern Era) by Kaumudi Baldota, focusing on the Jain philosophical and ethical perspective:

The research paper, presented at a national seminar on "World Peace and Ahimsa," by Dr. Kaumudi Baldota, explores the practical limitations of applying the principle of Ahimsa (non-violence) in the contemporary world, viewed through the lens of Jain philosophy. The author emphasizes that while Ahimsa's importance for world peace is undisputed and its position is considered inviolable across all religions originating in India, its application in today's complex reality raises significant questions and limitations.

The paper is structured around seven key points:

1. Protection of Six Life-Bodies (Shat Jivanikaya) and Environmental Protection:

   • The paper draws a parallel between the ancient Jain concept of protecting the six categories of living beings (earth, water, fire, air, plants, and mobile beings) and modern environmental conservation.
   • While acknowledging the aspirational value of this principle, the author highlights its inadequacy in addressing contemporary environmental challenges like resource depletion (coal, water), air pollution, and deforestation due to population growth and consumerism.
   • The text suggests that simply minimizing usage is not enough; proactive measures like sanctuaries, efficient water management, rainwater harvesting, and sustainable agriculture are needed. However, it notes a lack of widespread awareness and implementation of these measures, rendering the scriptural descriptions of Shat Jivanikaya protection less impactful in practical environmentalism.

2. Vegetarianism vs. Non-Vegetarianism: Idealistic Perspective and Reality:

   • Jainism advocates for complete vegetarianism as a direct path to practicing Ahimsa.
   • However, the author points out the impracticality of enforcing this globally. Several reasons are cited:
     • Many religions and cultures do not prohibit meat-eating.
     • Geographical conditions sometimes leave no alternative but to consume meat.
     • Cultural traditions often incorporate meat consumption.
     • Coastal communities rely on fish.
     • Historical evidence suggests hunting was an early human practice.
     • Some regions have infertile land that necessitates meat consumption for survival.
     • Nutritional science focuses on protein and vitamin intake, not necessarily dictating vegetarianism.
     • Health surveys might suggest vegetarians are healthier, but this isn't definitively proven, nor are vegetarians necessarily more ethical than non-vegetarians.
   • The author argues that judging individuals as "violent" or "non-violent" solely based on their dietary choices is not logically sound, as factors like regional specificity, availability of alternatives, personal preferences, and cultural beliefs play a significant role.

3. Conceptual Ahimsa (Vaicharik Ahimsa) and Anekantavada:

   • Anekantavada (the doctrine of manifold aspects) is presented as a form of conceptual Ahimsa and tolerance. It posits that all things have infinite properties, and our understanding is always partial due to differing perspectives (time, place, condition). Therefore, one should not consider their limited knowledge as absolute and should respect others' viewpoints.
   • Limitations of Anekantavada:
     • In the social sphere, it can lead to the reinforcement of identity politics (caste, religion, political parties), hindering social harmony and increasing conflict.
     • Internal disputes within Jain communities over trivial matters question the practical efficacy of Anekantavada.
     • The fundamental tenets of Jain philosophy, which are based on specific metaphysical assumptions (like the existence of the soul), cannot be diluted by Anekantavada to the point of negating these core beliefs, as highlighted by scriptures like the Sutrakritanga.
     • While family structures can be seen as an example of compromise, they often rely on the sacrifice of a few, which can be exploited.
     • In decision-making, a constant consideration of multiple viewpoints can lead to indecisiveness and missed opportunities. Firm resolve is sometimes necessary.
     • Presenting Anekantavada as an exclusive "ism" rather than a tool for tolerance limits its own scope, as per the principle "Anekantasy api anekantah" (even Anekantavada is partial).
     • While parallels are drawn with Einstein's Theory of Relativity, the author notes that relativity is no longer considered an ultimate, irrefutable truth in science, implying Anekantavada should also not be treated as such.
     • The paper credits Mahatma Gandhi with effectively translating the Jain principle of Ahimsa into social action, a dimension that the Jain tradition itself had focused less on compared to individual spiritual liberation.

4. Prohibition of Violent Occupations:

   • The paper examines the traditional list of fifteen forbidden occupations for Jain laypeople.
   • It argues that while some are universally condemned (e.g., ivory trade, trafficking), many are not problematic in the modern context (e.g., brick-making, milling grains, selling milk products, running mills).
   • The author questions the logic of prohibiting certain businesses if Jain individuals are permitted to use products derived from them (e.g., using coal or oil if someone else produces them).
   • In the modern era, the focus should shift from a list of prohibited professions to ethical business practices, including fair profit, no exploitation, tax compliance, and environmental responsibility. Ethical values, not a restrictive list of trades, should guide the practice of Ahimsa in business.

5. Kalachakra and Increasing Misconduct in Jain Philosophy:

   • Jain and Hindu concepts of time cycles (Kalachakra) predict an increase in negative tendencies. Jainism posits the current era is the fifth (Dashama), leading to increasing vice and environmental degradation.
   • The paper acknowledges that both good and bad have always existed. Scriptures like the Sutrakritanga depict the prevalence of crime.
   • The author lists numerous contributing factors to societal problems: population growth, economic inequality, lifestyle pressures, unemployment, poverty, ignorance, religious dogma, identity issues, individualism, and emotional factors like greed and attachment.
   • These problems, it's argued, cannot be solved by any single leader or deity. Even Mahavir's attempts to eradicate vice through teachings were not entirely successful, as evidenced by historical accounts of wars during his time.
   • The paper concludes that world peace remains an idealistic concept, largely outside the scope of purely human effort.

6. Four Types of Violence:

   • Jain texts extensively describe various forms of violence. The paper defines violence as "the taking away of life-force due to carelessness or the six passions" (pramatta yoga).
   • Four types are identified:
     • Arambhi Ahimsa: Violence necessary for procuring essential life resources.
     • Udyami Ahimsa: Violence inherently involved in any livelihood or profession.
     • Virodhi Ahimsa: Violence to resist injustice or counter evil, exemplified by figures like Vasudeva-Prativasudeva in Jain history.
     • Sankalpi Ahimsa: Intentional violence motivated by attachment and aversion, which is strictly forbidden.
   • The first three types of violence are considered unavoidable, pointing to the inherent limitations of absolute Ahimsa.
   • The use of metaphors like "war" in spiritual contexts, as seen in the Namipravajya chapter of the Uttaradhyayana Sutra, is presented as a call for deeper reflection on Ahimsa and peace within a spiritual framework.

7. Mandatory Violence for Human Progress:

   • In scientific and medical fields (biology, medicine, genetics, space science), experiments are conducted on animals and plants. Failures in these experiments can lead to the death of these subjects, and dissection is often necessary.
   • While Jain organizations may oppose this, the author posits that such violence might be considered "mandatory violence" in the modern context, unavoidable for human progress.

Conclusion:

The paper concludes by reiterating that Ahimsa is intrinsically linked to world peace. While efforts are being made through vegetarianism, environmental protection, and awareness campaigns, the paper has realistically examined the limitations of implementing Ahimsa in achieving true world peace. The author suggests that world peace is a "virtual reality" and an ideal concept, but the current global trajectory does not indicate progress towards it. Instead, acknowledging our limitations is crucial. Given that Jain philosophy prioritizes individual spiritual liberation (Atma-kalyan) over global peace, the pursuit of world peace should be undertaken with detachment.