Ahimsa Ane Amari - Book Summary

Here is a comprehensive summary of the Jain text "Ahimsa ane Amari" by Sukhlal Sanghavi, based on the provided PDF excerpt:

Ahimsa and "Amarit" (Self-Preservation/Welfare): A Jain Perspective on Non-Violence and Compassion

This text delves into the deeply ingrained principles of Ahimsa (non-violence) and "Amari" (which can be interpreted as self-preservation, welfare, or a broader sense of compassion and altruism) within the Jain tradition and its historical influence in India.

The Historical Context of Ahimsa in India:

The author begins by acknowledging that violence and non-violence are inherent aspects of human nature. He points to the Vedic period in India, when elaborate sacrifices and rituals, including animal and even human sacrifices, were prevalent. This widespread practice of ritualistic violence eventually led to a counter-movement, giving rise to sects advocating for non-violence even before Mahavir Swami and Buddha. However, the text emphasizes that Mahavir Swami and Buddha stand out as the unparalleled disseminators of Ahimsa, shaping its philosophical and practical dimensions to an extent unmatched by any other country or civilization. For over a thousand years, the principle of Ahimsa has been propagated and developed in India, influencing its people and beyond. The author posits that even in present-day India, under foreign rule, Ahimsa is its sole remaining radiance.

The Role of Jainism and Buddhism in Propagating Ahimsa:

Following the establishment of organized Jain and Buddhist Sanghas, the propagation of Ahimsa gained significant momentum. Emperor Ashoka's edicts are cited as clear evidence of his command to refrain from violence during festivals and public gatherings, demonstrating his personal commitment to a non-violent way of life. The influence of Ashoka's religious decrees on followers of all sects is deemed immeasurable. This practice of promoting Ahimsa through royal decrees continued with Ashoka's grandson, Samprati Raja, a Jain king who actively promoted the principles of his grandfather.

The text highlights that the inclination of kings, royal families, and high officials towards promoting Ahimsa indicates two things:

The significant progress made by the Ahimsa-propagating Sanghas, whose influence reached even great emperors.
The appeal and acceptance of Ahimsa principles by the populace, leading them to honor kings who declared its importance.

Even historical figures like King Kharavela of Kalinga are mentioned as having contributed to the cause. Despite the intermittent resurgence of sacrificial rituals, the efforts of the Jain and Buddhist Sanghas in promoting Ahimsa, both within and outside India, have been largely successful. Medieval Jain and Buddhist rulers, royal families, and officials in North and South India are considered to have prioritized Ahimsa propagation. The author notes the renowned commitment to Ahimsa by King Kumarpal of Western India, so much so that some consider it extreme. Emperor Akbar's patronage of Jain monks like Hirvijaysuri, who secured royal decrees on Ahimsa, is also lauded as historically significant. Further evidence of this pervasive influence comes from pledges against violence made by local chieftains, landowners, influential officials, and village leaders.

Practical Manifestations of Ahimsa:

The Panjrapol (animal shelters) are presented as a concrete example of the propagation of Ahimsa. While the exact origins are difficult to pinpoint, the widespread presence of Panjrapols in Gujarat, Kathiawar, and Rajputana suggests a significant role played by figures like Kumarpal and his guru, Acharya Hemachandra, in their establishment and popularization. These shelters primarily care for animals and to some extent birds, with an estimated annual expenditure of fifty lakh rupees and protection for about a lakh creatures. Similarly, Goshalas (cow shelters) protect countless cows. All these animal welfare activities are attributed to the efforts of the Ahimsa-propagating Sanghas. Other practices like creating anthills, feeding aquatic creatures, and stopping sacrifices are also seen as direct outcomes of the Ahimsa ethos.

Ahimsa towards Humanity:

The discussion then shifts to Ahimsa towards humanity. The text highlights the strong tradition of charity in India, ensuring that no one starved, citing examples of philanthropic landlords like Jagadusha opening their granaries during severe famines. The author argues that a country that spends millions on animals and insects cannot possibly neglect its human population. Indian hospitality is presented as a testament to this human-centric compassion. The presence of numerous ascetics and renunciates throughout history is also seen as evidence of this inclination towards serving humanity. Jain, Buddhist, and Brahmanical scriptures mandate the utmost service to the disabled, orphaned, and sick.

However, the author addresses a criticism that Ahimsa, while extending to insects and animals, is often perceived as lacking towards fellow humans. He refutes this by pointing to the extensive efforts made during famines and natural calamities in the last hundred years, involving significant expenditure of money, food, medicine, and clothing. He also mentions the ways in which community members and individuals contribute to the welfare of the needy in villages.

Critique and Refinement of Ahimsa towards Humans:

Despite these efforts, two valuable points are raised concerning the application of Ahimsa towards humans:

Lack of Systematic Organization: Ahimsa or compassion towards humanity is often not systematic or organized. This leads to inadequate or imbalanced spending where it is most needed. Sometimes, excessive spending on individuals can inadvertently lead to their harm rather than help.
Changing Circumstances: Present-day economic and industrial challenges are unprecedented. There is a greater need to focus on humanity, especially when foreign individuals and organizations are actively serving Indians out of genuine Ahimsa or political motives. In such a scenario, prioritizing human welfare is crucial for national integrity and survival.

Defining "Amari" in a Social and National Context:

The text then defines "Amari" in a practical, social, and national context:

Social Violence: Creating more needs than can be met, and fulfilling them by receiving services from others with minimal or no reciprocation, is defined as social violence.
Philosophical Violence: This is an even more potent form, encompassing even the slightest negative inclinations. Philosophical Ahimsa involves only endurance and renunciation. However, for social and national considerations, the text focuses on the latter type of Ahimsa due to its feasibility and utility.

Two Forms of Ahimsa: Negative and Positive:

Ahimsa is divided into two forms:

Negative (Prohibitory): Not harming anyone or making them unwilling participants in one's suffering.
Positive (Affirmative): Sharing in others' suffering or extending the benefits of one's comfort and facilities to others. This positive aspect is also known as service or compassion (Daya).

For convenience, the text labels negative Ahimsa as "Ahimsa" and positive Ahimsa as "Daya." While Ahimsa, though more valuable than Daya, is not as immediately visible, Daya is evident and impactful, demonstrating religious influence.

Ahimsa and Daya as Pillars of Society and Nation:

Both Ahimsa and Daya are essential for the organized structure and development of society. Societies and nations with less oppression, where the rights of the weak are protected, are happier and freer. Conversely, societies that are more selfish and fragmented are weaker. Thus, Ahimsa and Daya are not just spiritual benefits but also crucial elements for the sustenance and progress of societies and nations.

Practicality of Ahimsa vs. Daya:

While both are essential for global welfare, Daya is easier to practice in daily life than Ahimsa. Ahimsa requires introspection, while Daya can be adopted by ordinary people without deep contemplation. Ahimsa, being negative, is achieved by refraining from causing harm, which can be done even without meticulous thought. Daya, however, being positive and dependent on circumstances, requires careful consideration and awareness of time and place.

The Principle of Self-Equality (Ātmaupamya):

Both Ahimsa and Daya are rooted in the principle of Ātmaupamya (treating others as oneself). In essence, the impact of Ahimsa or Daya towards any being, irrespective of their social standing, is the same from a philosophical standpoint. However, as social beings, humans are naturally inclined to seek validation and understand the impact of their actions on others. Therefore, there is an inherent, often unconscious, obligation to extend Ahimsa and Daya towards humanity first.

Prioritizing Human Welfare:

The author presents a thought experiment involving three individuals: one saving insects, another saving small animals, and a third saving a human from danger. While all acts are commendable, the act of saving a human evokes greater appreciation. Several arguments support prioritizing human welfare:

Human Capability: Humans, being capable and resourceful, can serve other species effectively, a feat impossible for other animals.
Human Potential for Good and Bad: Humans, with their advanced thought and action, can cause significant harm but also immense good. Their developmental capacity makes them deserving of compassion and service first.
Human Well-being as a Foundation: The happiness and peace of other beings are dependent on the well-being of humans, who are generally fewer in number.

Therefore, while compassion should extend to all beings, it should be prioritized for fellow humans, especially those within one's community or nation.

Ahimsa in the Current Political Climate:

The text emphasizes that in the current era of political dependence, the practice of "Amari" should primarily focus on fellow countrymen. Political subjugation stifles freedom of thought, speech, and action. Therefore, from a purely religious standpoint, addressing political slavery and providing necessary support to fellow citizens should be the foremost priority. The author argues that if India were not under foreign rule, the destruction of countless useful animals would not occur, and a more just societal order could be established.

Practical Application of Amari:

The author then outlines how this "Amari" (compassion) should be distributed among fellow countrymen, considering the current state of the nation:

Farmers, Laborers, Dependents, and the Oppressed: These groups receive disproportionately little in return for their hard work, often exploited by those in power.
Industries and Crafts: The decline of industries and crafts has left artisans and related communities in a weakened state, akin to old age in their youth.
Intellectuals: An overemphasis on bookish knowledge and specialized careers has led to mental weakness and dissatisfaction among intellectuals.
Ascetics, Monks, Priests, and Rulers: Excessive consumption and laziness among these groups, who depend on others for their sustenance, is also a concern.

Addressing these imbalances in economic distribution is crucial for national well-being. The author suggests redirecting the flow of charity and generosity towards establishing industries, supporting existing ones, and providing relief to the needy and the community.

The Importance of Swadeshi (Buy Indian):

The concept of Swadeshi is highlighted as the primary means to address the decline of industries and crafts. The author argues that purchasing Indian goods is essential for the revival of domestic industries. He criticizes the current situation where despite producing ample raw materials, India imports finished goods. He emphasizes that foreign nations will not buy Indian goods if their own interests are harmed. Therefore, the collective purchasing power of Indians must be directed towards supporting domestic products. He states that while charity is important, it is akin to a balm. When the body is losing blood, the primary focus must be on stopping the bleeding and replenishing the blood supply. Similarly, addressing the economic drain of wealth through foreign purchases is more critical than large-scale charity.

The True Nature of Amari:

The text clarifies that the true practice of Amari extends beyond mere charitable donations. It involves treating farmers, laborers, and dependents as one's own, ensuring fair compensation for their work and avoiding exploitation. The author contrasts those who make large donations with those who practice economic equality in their daily dealings with their subordinates. He argues that true Amari lies in equitable distribution and genuine care within one's immediate relationships, not just in outward displays of charity.

Addressing the Intellectual Class and the Ruling Class:

The author believes that by strengthening industries and promoting economic equality, the mental weakness and dissatisfaction of the intellectual class will naturally diminish. As the nation prospers, this class will feel less need to depend on government jobs and will contribute to national development.

Regarding the fourth point (rulers, priests, ascetics), the text states that confronting exploitative rulers who view the kingdom as personal income is essential. This involves non-cooperation, such as refusing to pay taxes, to bring them to their senses and make them aware of their duties. The author stresses that Amari is not just charity but a force that saves the dying and the oppressed, sometimes by stopping harmful practices. Similarly, priests and ascetics who depend on the populace have a duty to serve them diligently. The disparity between the comfortable lives of these classes and the struggles of the general population is deemed unacceptable. The true practice of Amari involves making these groups understand their responsibilities in exchange for the sustenance they receive.

The Dual Aspect of Dharma: Cooperation and Non-Cooperation:

The text concludes by stating that Dharma, including Amari, has two aspects: cooperation and non-cooperation. Cooperation involves providing all forms of support where it yields positive results. Non-cooperation involves withholding support when it leads to harm or misuse. The author clarifies that his call for not supporting unproductive or obstructive classes is the non-cooperative aspect of Amari, aimed at awakening these groups to their responsibilities within the nation.

Becoming the New Hemachandra and Hirvijaya:

The author challenges contemporary Jains to embody the spirit of Acharyas Hemachandra and Hirvijaya, not just by observing rituals and protecting animals, but by engaging in deeper study and practical application of Ahimsa and Amari in the current context. He emphasizes the need for a scientific and detailed understanding of the root causes of violence, particularly animal slaughter. He calls for practical actions like advocating for animal husbandry, educating people about the importance of animal protection, and discouraging the use of products derived from slaughtered animals. He also urges the youth to dedicate themselves to studying and improving animal welfare institutions, exploring fields like economics, science, and philosophy in this pursuit.

The author concludes by referencing the example of a "great prophet" (implicitly Mahatma Gandhi) who, without external symbols of religious authority, spread the message of Ahimsa universally through his life and actions. This prophet prioritized human welfare, starting with his own countrymen, and sought to dismantle the root causes of conflict. His approach to Ahimsa is characterized by practicality, setting limits where necessary, and inspiring others through his personal example. The author urges readers to learn from this example by embracing Swadeshi, abstaining from using animal hides, giving up intoxicants, and refraining from activities that fuel violence or division.