Ahimsa Ek Tulnatmaka Adhyayan - Book Summary

This document, titled "Ahimsa Ek Tulnatmaka Adhyayan" (A Comparative Study of Ahimsa) by Sagarmal Jain, is a comprehensive exploration of the concept of Ahimsa (non-violence) within Jainism and its comparison with other Indian philosophical traditions, primarily Buddhism and Hinduism.

Here's a summary of the key points discussed in the provided text:

1. Ahimsa in Jainism: The Core Principle

Lifeblood of Jainism: Ahimsa is presented as the very essence and central axis of the entire Jain ethical system.
Divine and Universal: The text quotes Jain scriptures (Agamas) that describe Ahimsa as "Bhagavati" (divine) and fundamental to all beings, offering refuge and well-being just as water is to the thirsty or a ship to those at sea.
Eternal Dharma: Ahimsa is the singular eternal dharma preached by all Jain Tirthankaras across time.
Purity and Universality: The Acharya Charisma Sutra states that all Tirthankaras preach that no being, life, or entity should be caused any suffering, distress, or harm. This is the pure, eternal, and everlasting dharma.
Essence of Knowledge and Religion: The Sutrakritanga Sutra emphasizes that the essence of being knowledgeable is to not inflict violence, and Ahimsa is the core of all religion.
Mahavira's First Place: The Dashavaikalika Sutra highlights that due to its supreme importance in restraining all beings, Mahavira placed Ahimsa in the "first position."
Comprehensive Ethical Framework: Acharya Amritchandra Suri asserts that the entire domain of Jain ethics is permeated by Ahimsa, and all other ethical rules (like not lying or stealing) are merely different facets or expressions of Ahimsa, presented for easier understanding.
Source of All Rules: Ahimsa is the foundational statement from which all ethical rules emanate. The Bhagavati Aradhana calls it the "heart of all ascetics" and the "womb (origin) of all scriptures."

2. Ahimsa in Buddhism

First of Ten Virtues: Ahimsa holds the primary position among the ten Buddhist virtues (Sila).
Buddha's Core Message: The Chaturshatak states that the Buddha concisely described dharma through the single word "Ahimsa."
Un-Aryan Act: The Dhammapada calls violence an "un-Aryan" act, stating that one who harms beings is not Aryan; only one who practices Ahimsa towards all beings is called Aryan.
Opposed to Violence and War: The Buddha strongly opposed violence and war, stating that victory breeds enmity and the defeated suffer. True happiness and peace lie in transcending victory and defeat.
Creating a Heavenly Life: The Anguttara Nikaya clarifies that a violent person creates a hellish existence in this world, while a non-violent person creates a heavenly life.
Karuna and Maitri: The Mahayana tradition's profound emphasis on compassion (Karuna) and loving-kindness (Maitri) is rooted in the principle of Ahimsa.

3. Ahimsa in Hinduism and the Bhagavad Gita

Recognized Importance: The Bhagavad Gita acknowledges the significance of Ahimsa, calling it a divine quality and a sattvic penance.
Mahabharata's View: Similar to Jainism, the Mahabharata considers all religions to be encompassed within Ahimsa. It states that the purpose of religious teachings is to deter beings from violence, and "Ahimsa is the essence of dharma."
Addressing the Gita's War Context: The text addresses the apparent contradiction of the Gita advocating for Arjuna to fight.
- Shankara's Interpretation: Acharya Shankara, a commentator on the Gita, states that the command to fight is not a mandate for war itself.
- "Atmompyena Sarvatra" (Equanimity towards all): The Gita, based on the principle of treating all beings as oneself, is seen as supporting Ahimsa. Just as happiness is dear to oneself, it is dear to all beings; similarly, suffering is abhorrent to oneself and all beings. One who sees happiness and suffering equally in all beings and acts accordingly is non-violent.
- Mahatma Gandhi's View: Gandhi believed the Gita's main teaching is Ahimsa, not violence. He argued that the Gita guides one to rise above states of anger, attachment, and hatred, thus making violence impossible.
- Radhakrishnan's View: Dr. Radhakrishnan views the Gita as an advocate of Ahimsa. He suggests that Krishna's advice to Arjuna to fight is not an endorsement of war's validity but rather a call to perform duty without malice, attachment, or hatred. The war is presented as an unavoidable situation to be faced with spiritual development. Arjuna's hesitation stems from weakness and ignorance.
- Gita's Ideal: The Gita presents an ideal of non-violence, not violence. Krishna advises fighting without passion or malice. If one can achieve this mental state, violence becomes impossible.
"Atmavata Sarvabhuteshu" as the Basis: The underlying principle of Ahimsa in the Gita is the noble concept of treating all beings as oneself.
Subtle Difference: While both Jainism and Advaita Vedanta (a Hindu school) base Ahimsa on the concept of equality/oneness, Jainism emphasizes the essential similarity of all souls, whereas Advaita emphasizes essential oneness (non-duality).
Justified Violence (Exception): The text acknowledges that the Gita permits violence for self-defense or retribution against injustice, performed without hatred. However, it clarifies that this does not make the Gita a proponent of violence, as such exceptions can also be found in Jain scriptures.

4. The Basis of Ahimsa

Rejection of Fear-Based Ahimsa: The text refutes the notion (attributed to Mackenzie in "Hindu Ethics") that Ahimsa originated from fear.
Respect for Life and Equanimity: The true basis of Ahimsa is respect for life and a sense of equanimity. Equanimity fosters empathy, compassion, and a sense of kinship, leading to the development of Ahimsa. Ahimsa grows from respect for life, not from fear.
Ahimsa as Inner State: The ultimate goal is not just to refrain from killing but to cultivate an inner state of non-violence. The essence of Ahimsa lies within the self.
Ahimsa as a Synonym for Virtues: The Prashna Vyakarana Sutra lists 60 synonyms for Ahimsa, including Nirvana, peace, compassion, love, liberation, forgiveness, wisdom, and purity, indicating its broad scope in Jain thought.

5. What is Ahimsa?

Beyond Negation: Simply refraining from violence is not Ahimsa. Ahimsa is not merely an external action but an internal spiritual achievement.
Body and Soul of Ahimsa: Not killing is the "body" of Ahimsa, but its "soul" lies in the inner disposition.
Positive and Creative: While the word "Ahimsa" is negative in form, its experience in Jainism is always positive and constructive, stemming from a sense of kinship, compassion, and loving-kindness.
Inner State of Non-Attachment: The state of a vigilant and non-attached soul is Ahimsa.

6. Types of Violence (Dravya and Bhava)

Dravya (Material/External) vs. Bhava (Mental/Internal): Jain thinkers differentiate between external violence (Dravya Himsa) and internal violence (Bhava Himsa).
- Dravya Himsa: The external act of killing, involving the disruption of life force (prana). Jainism identifies ten vital life forces (pranas).
- Bhava Himsa: Violent thoughts, intentions, and emotions.
Four Categories of Violence:
1. Physical Violence: The act of killing itself.
2. Mental Violence: Violent thoughts and intentions.
3. Physical and Mental Violence: Both intention and act are present.
4. Verbal Violence: Using harsh or abusive language.
Severity: The text ranks these types by severity, with verbal violence being the least severe, followed by unintentional physical violence, then unintentional mental violence, and finally, intentional physical violence as the most severe.

7. Stages of Violent Action

Violence Committed: Action has occurred.
Violence Compelled: Action was unavoidable due to circumstances.
Violence Done: Action completed.
Accountability: The perpetrator is responsible for violence, whether it arises from intention or negligence. Even compelled violence incurs karmic bondage, though repentance can purify it. The text argues that even compelled actions stem from self-imposed limitations and attachment to the body.
Innocent Violence: Violence that occurs despite utmost caution is considered innocent from the perpetrator's perspective.

8. Various Forms of Violence

Drawn from Compelled Violence: Violence that had to be done.
1. Protective Violence (Virodhaja): Violence for self-defense or protecting others' rights.
2. Livelihood Violence (Udyojaja): Violence incurred for earning a livelihood, business, or profession.
3. Sustenance Violence (Arambhaja): Violence necessary for survival, such as cooking food.

9. Causes of Violence

Attachment (Raga), Aversion (Dvesha), Delusions (Kashaya), and Negligence (Pramada).

10. Means of Violence

Mind, Speech, and Body.

11. Is Complete Ahimsa Possible?

Universal Presence of Life: Jain philosophy acknowledges that all of existence, including earth, water, air, fire, and plants, is imbued with life, often subtle and imperceptible.
External Ahimsa vs. Internal Purity: The text quotes Jain thinkers who state that true non-violence is judged by inner spiritual purity, not necessarily by the absence of external harm.
Inescapable External Violence: As long as one has a physical body, complete external Ahimsa is impossible.
Inner State as Determinant: The ultimate determinant of violence or Ahimsa is the internal state of the individual, particularly the presence or absence of negligence (Pramada) and passions (Raga, Dvesha).
Karma and Intention: Even if external harm occurs to living beings, if the individual is internally detached, vigilant, and acts according to scripture, the violence does not create karmic bondage. Conversely, a negligent person is considered violent even if no harm occurs externally.
Gita and Dhammapada Parallel: The text finds parallels in the Bhagavad Gita and Dhammapada, which also emphasize that freedom from ego, impure intellect, and passions makes one non-violent even if they cause harm.

12. Conclusion

The fundamental principle in Jainism, as highlighted throughout the text, is that the question of violence and non-violence is primarily an internal one, dependent on one's mental disposition, intentions, and detachment from passions. While external actions are acknowledged, the true measure of Ahimsa lies in the inner state of purity and non-attachment.