Ahimsa A Psychological Study

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The article "Ahimsa: A Psychological Study" by Dr. T. G. Kalghatgi explores the profound psychological significance of the Jain principle of Ahimsa (non-violence). It begins by highlighting the endorsement of Ahimsa by prominent figures like Romain Rolland, Mahatma Gandhi, and Zimmer, who consider it a paramount principle for human elevation and self-realization.

Core Tenets and Psychological Basis:

• Ahimsa as the Root of Virtue: The text posits that Himsā (violence) is the source of all evil, while Ahimsa is the foundation for both negative and positive virtues. It is presented as a crucial element in psychological preparation for higher states of consciousness, particularly in yogic practices like samādhi.
• Holistic Definition of Ahimsa: Jainism defines Ahimsa as abstaining from causing harm to any living being, physically or mentally. This extends to preventing harm through one's own actions, instructing others to cause harm, or consenting to harm.
• Two Aspects of Himsā: The study distinguishes between bhāvahiṁsā (psychic violence) and dravyahiṁsā (physical violence). Psychic violence, involving thoughts of harm, ill-will, or hatred, is deemed more intense and detrimental than physical violence, as it corrupts the conscience and personality.
• Motivation and Mental Set: The Jain perspective, as reflected in texts like Tattvārthasūtra and Yaśastilaka, emphasizes that Himsā arises from carelessness, negligence, prejudice, and passions. The motivation (samkalpa) and the disturbing emotions accompanying an act are crucial in defining it as Himsā. An accidental injury caused without malice is viewed differently from an intentional act of harm.

Addressing Objections and Limitations:

• Inconsistency with Human Nature: The article acknowledges the objection that Ahimsa is contrary to human nature, citing the innate human instinct of pugnacity and a perceived enjoyment of conflict. Critics argue that preaching non-violence promotes cowardice and is against the natural development of man and society.
• Practical Impossibility: Another objection raised is the practical impossibility of practicing Ahimsa in its complete form due to psychological and social limitations, suggesting it's achievable only by exceptional individuals.
• Rebuttal: Reason and Sublimation: The text counters these objections by emphasizing the human capacity for reason, which distinguishes humans from lower animals. Humans can transcend their animalistic nature, sublimate instinctive energy, and channel it for higher purposes, citing examples of social reformers and great souls. Gandhi's statement that non-violence is the law of man while violence is the law of brutes is recalled.

Graded Practice of Ahimsa:

• Social and Ethical Considerations: The article explains that Jain philosophy recognizes the limitations of the average person. To make Ahimsa practicable, a graded system of ethical rules is presented:
  • Mahavratas (Great Vows): For recluses and monks, Ahimsa must be practiced with the highest possible perfection, without exceptions.
  • Anuvratas (Lesser Vows): For householders (śrāvakas), a more liberal approach is taken, focusing on abstaining from intentional harm and being an agent or approver of harm. The prohibition of Himsā starts with two-sensed organisms for laypeople, acknowledging the practical difficulties of avoiding even unintentional harm to one-sensed organisms in daily life.
• Exceptional Cases: The text notes that even for citizens, certain forms of injury are permitted as exceptional cases, such as the duty of a ksatriya to defend the weak, even with arms. However, wanton killing, malice, and hatred are forbidden.

The Positive Content of Ahimsa:

• Beyond Non-Injury: Ahimsa is not merely the absence of violence but also the presence of positive qualities like kindness, compassion, love, and self-sacrifice.
• Cultivating Virtues: To realize the ideal of Ahimsa, Jain teachings advocate cultivating qualities such as maitri (friendliness), pramoda (joy in others' virtues), kārunya (compassion), and madhyastha (equanimity).
• Self-Culture and Soul Liberation: The ultimate goal of practicing Ahimsa is self-culture and the liberation of one's own soul. It is seen as a powerful force that can overcome darkness, anxiety, and brute force, as exemplified by Gandhi's Satyagraha movement.

In essence, the article by Dr. Kalghatgi presents Ahimsa not just as a religious or ethical precept, but as a profound psychological discipline that fosters personality development, self-realization, and ultimately, spiritual liberation, by emphasizing the control of mental states and motivations alongside physical actions.