Ahimsa Ka Swarup Aur Mahattva

Here's a comprehensive summary of the provided Jain text, "Ahimsa ka Swarup aur Mahattva" (The Nature and Importance of Non-violence) by Chandranarayan Mishr, focusing on the key themes and arguments presented:

Overall Thesis: The text argues that Ahimsa (non-violence) is the foundational principle of human dharma, the highest human achievement, and the ultimate path to individual and societal well-being. It systematically dismantles arguments that justify violence and emphasizes Ahimsa's psychological, ethical, and philosophical underpinnings within Jain thought.

Key Arguments and Themes:

• Psychological Basis of Ahimsa:

  • The fundamental drive of all beings is the pursuit of happiness and avoidance of suffering. This is a universal, innate instinct that cannot be denied.
  • Jain sages recognized this inherent desire for life and well-being in all living beings and used it as the basis for advocating Ahimsa.
  • God Mahavir's teaching, "All living beings desire life; no one desires death," highlights this natural propensity.
  • Inflicting harm is a violation of this natural law, leading to disharmony and suffering in individuals and society.

• Refutation of "Might is Right" and Survival of the Fittest:

  • The text directly confronts the idea that "the strong prey on the weak" or "survival of the fittest" is a valid justification for violence.
  • It critiques the argument that worldly consumption and progress necessitate harm to others, citing examples like conquerors building empires on the skulls of their enemies or industrialists displacing the poor.
  • It dismisses the notion that civilization cannot advance without competition and suppression of rivals, labeling it a "hollow argument."

• Ahimsa as Human Dharma (Mann Dharma):

  • The text distinguishes humans from animals based on reason and conscience. While animals are driven by instinct, humans possess intellect and the capacity to discern right from wrong.
  • Rationality (Man is a rational animal), according to thinkers like Aristotle, differentiates humans. However, Indian philosophy emphasizes a qualitative difference, not just quantitative.
  • The crucial difference is the presence of a sense of duty and moral responsibility in humans, which is absent in animals. This sense of duty is identified as "Dharma."
  • Dharma is essential for the sustenance of society and the advancement of civilization and culture.
  • Human actions are motivated not just by physical needs but by intellectual and spiritual aspirations, as indicated by biblical passages about spiritual hunger.
  • Applying the "law of the jungle" to human society corrupts its very essence and leads to societal decline.

• Understanding Violence (Hinsa):

  • Violence is not just killing; it's any act of causing harm or suffering to living beings.
  • It is categorized into three primary forms:
    • Krit (Done): Violence directly perpetrated by an individual (e.g., a hunter killing an animal).
    • Karit (Caused): Violence instigated or ordered by an individual through others (e.g., a king ordering an execution).
    • Anumodita (Approved): Violence passively accepted or consented to by an individual, even without direct participation (e.g., saying "it's okay" to the killing of a creature).
  • These forms of violence are further categorized based on motivations: Lobha (greed), Krodha (anger), and Moha (delusion).
  • Each of these is further divided by intensity (mild, medium, intense), leading to 81 types of violence (and potentially countless others given the infinite number of beings).

• The Dual Nature of Ahimsa:

  • Ahimsa is often perceived negatively (as the absence of violence). However, its true nature is both negative (nishadak) and positive (bhavatmak).
  • The negative aspect is the abstention from harmful actions (akushal-mula).
  • The positive aspect is the active promotion of well-being and compassionate actions (kushal-mula).
  • This positive aspect is identified as Daya (compassion), which is considered the essence of Ahimsa. Daya means wanting to alleviate the suffering of others.

• Ahimsa as the Foundation of All Virtues:

  • Ahimsa is the root of other virtues like Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/continence), and Aparigraha (non-possession). These are considered essential practices (Yama and Niyama) in yogic philosophy.
  • It is a Mahavrata (great vow) that is universal, transcending time, place, and circumstances.

• Ahimsa in Different Philosophical Traditions:

  • While Vedic texts contain injunctions like "Do not harm all beings," their interpretation is often qualified by specific rituals (like animal sacrifice), which Mimamsakas support.
  • However, later Vedic traditions (like Sankhya and Yoga), influenced by Jain and Buddhist thought, began to oppose exceptions to Ahimsa.
  • The text criticizes the idea of justifying violence based on occupation (e.g., fishing for fishermen) or specific holy times/places. Vyasa's commentary on Yoga Sutras explicitly rejects such exceptions, emphasizing Ahimsa's universality.

• Ahimsa and Compassion (Daya):

  • Compassion is presented as the inherent positive aspect of Ahimsa.
  • Jaina texts like the Prashnavyakarana Sutra equate Ahimsa with Daya.
  • Daya is defined as the sympathetic impulse to see beings move from a state of suffering to a state of well-being.
  • The Uttaradhyayana Sutra states that Ahimsa is the root of Dharma, and its positive aspect is compassion.
  • The Bhagavati Sutra describes kindness, not causing sorrow, crying, beating, or fear as manifestations of compassion.
  • Daya, restraint, shame, disgust, honesty, forbearance, Ahimsa, and modesty are all presented as synonymous in Jain tradition.

• The Universality and Historical Significance of Ahimsa:

  • Ahimsa is consistently placed at the forefront of Dharma principles in both Vedic and non-Vedic Indian philosophy.
  • Manu Smriti lists Ahimsa, truth, non-stealing, purity, and sense control as fundamental principles.
  • The essence of the 18 Puranas, as distilled by Vyasa, is encapsulated in two lines: "Helping others is virtue, harming others is sin."
  • For Jainism, Ahimsa is the central mantra, the primary means to achieve even heavenly or liberated states. Other vows are considered secondary, serving to protect Ahimsa.
  • The text points to the "Axial Period" (around the 6th century BCE, coinciding with Mahavir and Buddha) as a peak of human civilization, where profound moral and spiritual insights, including the emphasis on Ahimsa, were rediscovered and re-energized.

• Ahimsa and Personal Well-being:

  • Ahimsa is the seed of happiness.
  • The law of cause and effect (karma) dictates that one cannot achieve happiness through harmful actions. Happiness comes from giving happiness to others.
  • The Golden Rule ("Do not do to others what you would not like done to yourself") is the primary mantra of Ahimsa.
  • Living a life of Ahimsa leads to fearlessness.
  • The text uses an anecdote of King Samyati being admonished by a sage to become a giver of fearlessness, illustrating the transformative power of Ahimsa.
  • Fear breeds disharmony and prevents happiness. Therefore, Ahimsa, as the mother of fearlessness, is essential for happiness.
  • The principle of action-reaction means that even those who inflict harm cannot escape its repercussions, as power dynamics shift, and the suffering of the oppressed can eventually lead to their uprising.

• Ahimsa vs. Modern Materialistic Ideologies:

  • The text contrasts ancient Indian thought with modern materialistic philosophies (like some forms of communism) that may justify violence to achieve economic equality.
  • Indian philosophy, in its deepest sense, recognizes the inherent equality of all beings. The goal is to dispel ignorance and realize this truth through pure means.
  • The Gita's verse on seeing equality in a Brahmin, a cow, an elephant, a dog, and a dog-eater illustrates this profound understanding of unity.

• Conclusion:

  • Ahimsa is the highest achievement of human civilization, the result of millennia of contemplation and experience.
  • It is the guiding principle for humanity's future.
  • Ultimately, humanity must embrace Ahimsa for the welfare of all beings.
  • The text concludes with a prayer for universal happiness and well-being, reaffirming Ahimsa's role in achieving a benevolent society.

In essence, the text makes a compelling case for Ahimsa not merely as a religious doctrine but as a profound psychological, ethical, and philosophical imperative essential for the flourishing of individuals and the world.