Ahimsa And Question Of Just War

Here's a comprehensive summary of Padmanabh S. Jaini's "Ahimsa and the Question of 'Just War'" in English:

This article by Padmanabh S. Jaini explores the Jain doctrine of ahimsa (non-violence) and its complex relationship with the concept of "just war." Jainism's unwavering commitment to ahimsa is highlighted by the significant number of Jain mendicants and the rigorous efforts of lay Jainas to minimize violence in their daily lives and occupations.

Core Principles of Jain Ahimsa:

• The Soul of Every Being: Jainism posits that every living being possesses an individual soul characterized by consciousness, which undergoes cycles of purity and impurity based on its volitional activities.
• Internal Focus: The Jain approach to ahimsa originates from the perspective of one's own soul. Compassion for others is seen as a consequence of self-realization and the understanding of one's own spiritual potential. The maxim "First knowledge then compassion" underscores this.
• Sentience of All Life: Uniquely, Jainism attributes spiritual sensibilities and the capacity for understanding to animals, not just humans. The story of an elephant demonstrating profound compassion for a hare, even at the cost of its own well-being and future rebirths, illustrates this belief.
• Personal Discipline: Ahimsa is not merely an external rule but a profound personal discipline encompassing mindfulness in thought, word, and deed. It is a creed in itself, guiding all aspects of a follower's life.

Jain Practices and Vows:

• Mahavrata and Anuvrata: Jain mendicants adhere to the mahāvrata (major vows), embodying ahimsa absolutely by renouncing worldly involvement. Laypeople follow aṇuvrata (minor vows), which involve various degrees of non-violence to gradually progress spiritually.
• Minimizing Occupational Violence: Lay Jainas are expected to abstain from samkalpaja himsa (intentional, planned violence), maintain vegetarianism, and choose livelihoods that minimize harm. Professions like animal husbandry and trade in alcohol are forbidden, with commerce, arts, and crafts being generally acceptable, provided they are pursued with honesty and mindfulness. Military service was generally not expected.

The Challenge of "Just War":

• The Grey Area: While intentional violence is strictly forbidden, a "grey area" exists regarding violence in defense of one's property, honor, family, community, or nation. The mendicant's duty is clear: absolute non-retaliation. For laypeople, the conduct is less defined, with violence sometimes being a last resort.
• Ancient Rulings: Medieval Jain lawgivers, aligning with customary Hindu law, suggested that only a king should strike down armed enemies, not the weak or friends.
• Virodhi-Himsa (Countering Violence): Jain texts acknowledge virodhi-himsa, or countering violence with violence, as a justifiable last resort for a layman defending his rights or when called upon by a king. However, Jainism neither glorifies this violence nor promises heavenly rewards for those involved.

Illustrative Narratives:

• Bahubali and Bharata: The story of Bahubali, who defeats his brother Bharata in single combat but then renounces the world due to remorse, highlights the Jain view that true victory lies in detachment from possessions and worldly power. Bahubali's subsequent attainment of omniscience reinforces the idea that relinquishing possessions is crucial for practicing ahimsa to its fullest extent.
• Varuna and his Friend: A narrative from the Bhagvati-sutra presents Mahavira's perspective on soldiers dying in battle. Mahavira states that very few achieve a good rebirth. Varuna, a devout layman, ensured a heavenly rebirth by vowing not to strike first and by renouncing all violence and attachment at the point of death. His friend, who aided him, was reborn as a human. This story emphasizes that a peaceful death and the renunciation of hostility are essential for wholesome rebirth, not battlefield valor.

Jain Perspective vs. Other Religions:

• Divergence from Hindu Beliefs: Mahavira's teachings starkly contrast with the Bhagavad Gita's view, where Krishna encourages Arjuna to fight, promising heaven for those who die in battle.
• Strict Interpretation: Jainism's commitment to ahimsa is absolute, forbidding all killing, even in self-defense or for a "right cause," warning of hellish or animal rebirths for those who kill or die with violent thoughts. The Jaina Ramayana shows even the "good brother" Lakshmana going to hell for "justifiably" killing Ravana.
• Personal Discipline: Jain non-violence is distinguished as a personal way of religious discipline, with a strong emphasis on the consequences of violent thoughts and actions for future rebirths.

Conclusion:

Jainism offers a path of non-violence that allows lay adherents to live with dignity while navigating a world where violence is prevalent. This path involves minimizing harm, exercising caution, and, crucially, cultivating detachment. The Jain concept of aparigraha (non-possession), as exemplified by the minor vow of parigraha-parimāņa (voluntarily limiting possessions), is seen as fundamental to building a society that practices minimal himsā. The article concludes by citing the Jain prayer for forgiveness and friendship with all beings, embodying the ultimate aspiration for universal non-violence. The Jaina practice of sallekhana (voluntary fasting unto death) is also mentioned as a way to achieve a peaceful death, free from attachment, further upholding the core principle of non-violence.