Ahimsa Ki Prasangikta

Here's a comprehensive summary of the Jain text "Ahimsa ki Prasangikta" (The Relevance of Ahimsa) by Sagarmal Jain, based on the provided pages:

Book Title: Ahimsa ki Prasangikta (The Relevance of Ahimsa) Author: Sagarmal Jain Publisher: Prachya Vidyapith Shajapur, in collaboration with Parsvanatha Vidyapith, Varanasi and Agam Ahimsa-Samta evam Prakrit Sansthan, Udaipur. Publication Year: 2002

Overall Theme: The book "Ahimsa ki Prasangikta" by Professor Sagarmal Jain explores the profound and universal relevance of the Jain principle of Ahimsa (non-violence). It delves into its historical development across various religions and cultures, its expanded meaning and dimensions, its philosophical underpinnings, and its practical applications in contemporary society, including environmental protection and dietary choices.

Key Concepts and Chapters:

• Introduction (Pages 1-6): The book begins with acknowledgments and a preface that emphasizes Ahimsa as the foundation of life, not just for humans but for all beings. It highlights that virtually all religions accept Ahimsa in some form, with varying degrees of commitment. The preface introduces Professor Sagarmal Jain as an internationally renowned scholar presenting his thoughts on Ahimsa as a solution to contemporary problems.

• Chapter 1: Universality of Ahimsa (Pages 8-13): This chapter establishes Ahimsa as a concept that has evolved alongside human civilization. It asserts that Ahimsa, in explicit or implicit form, is present in every religion, society, and culture. The understanding of Ahimsa has expanded from respecting fellow humans to encompassing the entire animal kingdom and the global environment. The chapter provides evidence of Ahimsa's presence in:

  • Hinduism: Cites Vedic texts like the Rigveda and Yajurveda, Upanishads, and Manusmriti, which promote mutual protection, viewing all beings as friends, and practicing non-violence as a virtue leading to liberation. The Mahabharata is quoted extensively, calling Ahimsa the highest dharma, self-control, charity, penance, sacrifice, and happiness.
  • Buddhism: Highlights the Buddha's teachings from the Dhammapada, where Ahimsa is central to being "Aryan" (noble) and a path to Nirvana. It emphasizes non-harming of all beings, both mobile (trasa) and immobile (sthāvara).
  • Jainism: Declares Ahimsa as the essence of Jain dharma, citing texts like Dashavaikalika Sutra and Sutrakritanga, which equate Ahimsa with the greatest auspiciousness and the core of wisdom. It asserts that all living beings desire to live, hence Jain ascetics (Nirgranthas) renounce violence.
  • Sikhism: Mentions Guru Nanak Dev's emphasis on purity of mind, contrasting it with the impurity caused by consuming meat.
  • Other Religions: Briefly touches upon the presence of Ahimsa in Judaism ("Thou shall not kill"), Christianity (Jesus' teachings on loving enemies and turning the other cheek), and Islam (attributes of mercy and prohibitions against killing without cause).

• Chapter 2: Expanded Meaning and Various Dimensions of Ahimsa (Pages 14-25): This chapter explores the nuances and evolution of Ahimsa's meaning across different traditions.

  • Varied Interpretations: Acknowledges that while Ahimsa is universally accepted, its interpretation and the line between violence and non-violence differ. Some traditions don't consider animal sacrifice violence, while others consider harm to plants as violence.
  • Evolution of Ahimsa: The concept has deepened from abstaining from killing fellow humans to preventing harm to all six jivakayas (categories of life – earth, water, fire, air, plants, and mobile beings). It has also moved from the external act of killing to internal states like malice, hatred, and carelessness (pramada). Ahimsa has evolved from a negative command ("Do not kill") to a positive injunction (compassion, service, cooperation).
  • Jainism's Extensive Scope: Jainism is credited with the most extensive development of Ahimsa's concept, including navakoti ahimsa (nine ways of committing or abetting violence – mind, speech, body, and by acting, causing to act, or approving of the act). The text contrasts Jainism's strictness with other traditions, noting Jainism's insistence on not allowing others to commit violence for one's sake.
  • Critique of Vedic Violence: Jain and Buddhist traditions criticized Vedic rituals involving animal sacrifice.
  • Divergence and Convergence: Discusses the debates between Jain and Buddhist traditions regarding the practical application of Ahimsa, often stemming from differing views on external practices rather than fundamental philosophical differences.
  • Foundations of Ahimsa: Rejects the idea that Ahimsa is based on fear. Instead, it is rooted in the psychological truths of the desire to live (jijivisha), the pursuit of happiness, and the understanding of equality among all beings (atmatulyata bodh). The core is respect for life, equanimity, and the feeling of oneness.
  • Jain Agamic Ahimsa: Lists 60 synonyms for Ahimsa from the Prashnavyakarana Sutra, many of which are positive qualities like compassion, peace, generosity, and liberation, indicating that Ahimsa is not merely a negation of violence but a comprehensive ethical framework.

• Chapter 3: The Place of Ahimsa in Indian Religions (Pages 26-33): This chapter focuses specifically on the role of Ahimsa within Indian religions.

  • Jainism: Reinforces Ahimsa as the very soul of Jain ethics, the axis around which all Jain practices revolve, and calls it "Bhagavati" (the divine).
  • Buddhism: Places Ahimsa first among the ten precepts. It quotes the Buddha on Ahimsa as a mark of nobility and the path to peace and suffering cessation. It also highlights the Buddhist opposition to violence and war.
  • Hinduism: Notes the Gita's acceptance of Ahimsa as a divine quality and its importance in the Mahabharata. It addresses the apparent contradiction of the Gita advocating war, explaining that Krishna's advice is about performing duty without attachment or ill will, rather than endorsing violence itself. The text cites Shankaracharya's commentary to support this interpretation and notes Mahatma Gandhi's view of the Gita as promoting Ahimsa. It clarifies that the Gita's support for fighting is an exceptional circumstance, not a rule.

• Chapter 4: Discrimination between Violence and Non-Violence (Pages 34-43): This chapter delves into the philosophical distinctions between himsa (violence) and ahimsa (non-violence) within Jainism.

  • External vs. Internal Violence: Differentiates between dravya himsa (external, physical violence) and bhava himsa (internal, mental violence – driven by passions like attachment and aversion). While internal violence is considered the root, external violence is not to be disregarded, especially in social contexts.
  • Types of Violence: Categorizes violence into four types: physical, mental, verbal, and a combination of physical and mental. The severity increases from verbal to thoughtless physical violence to mental violence, and then to intentional physical violence.
  • Stages of Violent Action: Describes three stages: violence committed, violence necessitated, and violence that happens unintentionally. The first two are culpable to varying degrees, while the third, if done with extreme caution and without intent, may not incur karmic bondage.
  • Reasons for Violence: Identifies four causes: attachment (raga), aversion (dvesha), passions (kashaya – anger, ego, deceit, greed), and carelessness (pramada).
  • The Mindset Matters: Emphasizes that the true essence of himsa and ahimsa lies in the mindset or intention of the doer, not solely on the external action. Even unintentional violence can cause karmic influx if done carelessly. The core is the presence or absence of intention (samkalpa) and one's inner state (apramatta vs. pramatta).
  • Subtle Violence: Acknowledges that complete external non-violence is practically impossible even for ascetics due to the inherent violence in basic life functions like breathing, walking, and eating, which involves harming even microscopic organisms (nigodas). This leads to the acceptance of irypathika action (violence done during careful movement) which, when done without attachment or aversion, leads to liberation rather than bondage.

• Chapter 5: Possibilities of Achieving the Ideal of Ahimsa (Pages 44-52): This chapter discusses the practical attainability of Ahimsa.

  • Levels of Ahimsa: Outlines a progression towards Ahimsa, starting with abstaining from intentional violence (samkalpaja), then moving to defensive violence (virodhuja) and livelihood-related violence (udyogaja, arambhaja).
  • Gradual Progress: Achieving complete Ahimsa is a spiritual goal. As one rises above physical attachment and material possessions, the practice of Ahimsa becomes more feasible.
  • Societal Ahimsa: Addresses the challenge of achieving Ahimsa in social life. While Ahimsa is the foundation of society, situations arise where conflict, self-preservation, or collective well-being necessitate some form of violence. The text argues that until the whole society is committed to Ahimsa, individual societies might need to resort to limited violence for protection.
  • ** exceptions:** The text acknowledges that even in Jainism, there are exceptions where violence might be permissible for the protection of the community or its members (e.g., the stories of Acharya Kalaka and Ganadhipati Chetak).
  • Positive Ahimsa: The ideal of Ahimsa becomes more practical when viewed positively as compassion, service, and cooperation.

• Chapter 6: Positive Ahimsa (Pages 53-65): This chapter focuses on the proactive and constructive aspects of Ahimsa.

  • Beyond Negation: Argues that Ahimsa is more than just abstaining from violence; it is an active expression of compassion, service, and goodwill.
  • Anukampa (Compassion): Highlights anukampa (compassion) as a key aspect of Jainism and a synonym for Ahimsa. Anukampa involves feeling the pain of others and making efforts to alleviate it.
  • "Like Myself" Attitude: The principle of "seeing oneself in all beings" (atmavat sarvabhuteshu) is presented as the basis for positive Ahimsa. This leads to selfless service and care for others.
  • The Positive Aspect is Crucial: Without the positive dimension of compassion and service, Ahimsa becomes hollow. The author defends Jain Ahimsa against criticism of being "heartless" by emphasizing its active benevolent aspects.
  • The Paradox of Essential Violence: Acknowledges that acts of service and life-preservation (positive Ahimsa) may involve some degree of violence (e.g., harming microscopic organisms while tending to a patient or a plant). However, these are viewed differently from intentional violence, especially when performed with duty-consciousness and detachment.
  • The Role of Puṇya (Merit): Discusses the concept of puṇya (meritorious actions) in Jainism. While some traditions see all actions as bondage, Jainism views certain meritorious actions like service and charity, when performed without attachment, as liberating or at least not binding.
  • Tirthankaras and Positive Ahimsa: Points to the lives of Tirthankaras, who were actively involved in welfare activities, as examples of positive Ahimsa. Their compassionate actions, even if involving some degree of violence in the broader Jain context, were considered conducive to liberation.
  • The Lesser of Two Evils: When faced with unavoidable violence, Jainism advocates choosing the less violent option, considering not just the quantity of life harmed but also the level of sentience and spiritual development.

• Chapter 7: Positive Ahimsa and Social Life (Pages 57-69): This chapter extends the discussion of positive Ahimsa to its role in building a just and harmonious society.

  • Social Foundation: Posits that positive Ahimsa (empathy, love, cooperation) is the bedrock of social life. Societies cannot exist without mutual support and concern for others' well-being.
  • Distinction between Attachment and Affection: Clarifies that the affection (atmiyata) that underpins social life is different from attachment (ragatmaka). True affection is selfless and universal.
  • Relative vs. Absolute Ahimsa: Argues that while absolute Ahimsa is a spiritual ideal, social life requires a relative or conditional Ahimsa (sāpavadika ahimsa). Situations demanding self-preservation or protection of the community may necessitate exceptions.
  • Exceptions for Protection: Cites examples where exceptions to strict non-violence were made for community protection or defense of dignity, implying that in certain social contexts, a degree of violence might be considered necessary.
  • Critique of Over-Scrupulousness: Criticizes the notion that positive Ahimsa should be rejected simply because it involves some unavoidable violence. It argues that such a stance is hypocritical if exceptions are made for individual or group protection.

• Chapter 8: The Problem of Environmental Pollution and Ahimsa (Pages 70-79): This chapter links Ahimsa to environmental responsibility.

  • Environmental Crisis: Highlights the growing environmental crisis caused by population growth and consumerism, which threatens life on Earth. Neglecting future generations is also a form of violence.
  • Jain Perspective on Environment: Jainism's principles of restraint, non-possession (aparigraha), and Ahimsa are presented as directly relevant to environmental protection.
  • Life in All Elements: Jainism's recognition of life in earth, water, fire, air, and plants (ṣaṭjīvakāya) underscores the need for careful interaction with nature.
  • Cooperation, Not Conquest: Jainism advocates a life of cooperation with nature (parasparopagraho jīvānām) rather than conquest or exploitation. The destruction of other life forms ultimately leads to self-destruction.
  • Specific Guidelines: Details Jain guidelines for environmental protection, including:
    • Water Conservation: Avoiding polluting water bodies, limiting water usage, and filtering water to prevent harm to aquatic organisms.
    • Air Purity: Avoiding occupations that produce excessive smoke and wearing masks (mukha vastrika) to prevent spreading germs and inhaling pollutants.
    • Vegetation: Respecting plant life, minimizing the use of green vegetation, and avoiding cutting large trees.
    • Agriculture: Prohibiting the use of chemical pesticides and fertilizers, advocating for natural methods.
    • Dietary Restrictions: The prohibition of hunting and meat-eating (mānsāhāra) as it directly harms animals and is linked to cruelty. The prohibition of nighttime eating also contributes to health and purity.
    • Weapons: The emphasis on non-violence (aśastra) over any weapon, advocating for disarmament.
  • Conclusion: Jainism's message is to live in cooperation with nature, not through its destruction.

• Chapter 9: Ahimsa and Vegetarianism (Pages 80-87): This chapter focuses on the relationship between Ahimsa and diet.

  • Human as Vegetarian: Argues that human physiology (teeth, intestines) indicates a natural inclination towards vegetarianism.
  • Psychological Impact of Diet: Cites scientific studies suggesting that a meat-heavy diet can contribute to aggression and stress by affecting brain chemistry (serotonin levels). Tamasic and Rajasic foods are linked to violent tendencies.
  • Health Benefits: Highlights that vegetarianism is healthier, associated with fewer diseases, and many medicinal properties are derived from plants. It contrasts the easy digestibility of vegetarian food with the difficult digestion of meat.
  • Economic Argument: Challenges the notion that meat is more economical. It argues that producing meat requires significantly more plant-based food (e.g., 10 pounds of grain for 1 pound of meat), suggesting that a vegetarian diet is more resource-efficient and can feed more people.
  • Moral Argument: Emphasizes that meat consumption inherently involves violence and cruelty towards animals, whose emotions and struggles for survival are evident. Vegetarianism, while involving some harm to plants, is seen as significantly less cruel and more aligned with compassion.
  • Choice for Humanity: The choice between vegetarianism and meat-eating is framed as a choice between fostering qualities like peace, compassion, and sensitivity versus promoting violence, cruelty, and conflict.

Overall Message: "Ahimsa ki Prasangikta" by Sagarmal Jain is a comprehensive treatise on the principle of non-violence, particularly from a Jain perspective. It argues for the universal applicability and profound relevance of Ahimsa in all aspects of life – personal, social, environmental, and spiritual. The book advocates for a deeper, more inclusive, and positive understanding of Ahimsa, urging readers to move beyond mere negation of harm towards active compassion, service, and respect for all life forms. It presents Jain ethical principles as a robust framework for addressing modern challenges, promoting a life of minimal harm and maximum welfare for all beings.