Ahimsa Vishva Shanti Ki Aadhar Bhumi

Here is a comprehensive summary of the Jain text "Ahimsa Vishva Shanti Ki Aadhar Bhumi" by Amarmuni, based on the provided pages:

Ahimsa: The Foundation of World Peace

This text, authored by Amarmuni, extols Ahimsa (non-violence) as the supreme spiritual and social principle propounded by Lord Mahavir. It asserts that Ahimsa is the bedrock of global peace, illuminating human life both internally and externally. Mahavir elevated Ahimsa to the status of a divine mother, who guides the human conscience through inner inspiration, free from external pressures, fear, or temptation.

The Core Principle of Ahimsa:

At its heart, Ahimsa compels humans to recognize all living beings as their own equals. It promotes a loving and fraternal relationship with others, devoid of discrimination. The fundamental essence of Ahimsa lies in the understanding that just as one cherishes their own existence and happiness, so do all other creatures. This realization dissolves the artificial boundaries of "self" and "other," "mine" and "yours," which are the roots of hatred and animosity.

Ahimsa and Universal Unity:

Ahimsa unites all of existence on a single plane, recognizing the oneness and equality of all beings. Lord Mahavir's declaration, "Eke Aaya" (The soul is one), underscores this. The divisions based on caste, creed, society, nation, gender, etc., are seen as superficial constructs, not inherent realities. When there is no fundamental difference, the text questions the origins of conflict, strife, hatred, and enmity, attributing them to the mindset of division, which is incompatible with Ahimsa. The vision of global citizenship and the declaration "Jai Jagat" (Victory to the World) can only be realized through Ahimsa, as it provides the singular foundation for unifying a fractured humanity. Ahimsa guarantees the creative freedom and fundamental rights of every individual, forming the basis for world citizenship and universal well-being.

Ahimsa as the Genesis of Trust:

Ahimsa is the mother of trust, which in turn is the foundation of harmony, affection, and cooperation within families, societies, and nations. It mends the fragmented human psyche, fractured by distrust, and binds it together with the auspicious thread of faith. Ahimsa echoes the call of "Sangachhadhwam, Samvadadhwam" (March together, speak together), a mantra that fosters unity by elevating individuals from narrow self-interest to a broader collective consciousness. It teaches that even the most complex issues of caste, sect, culture, and nations can be resolved through personal goodness, love, sacrifice, and harmonious dialogue, ultimately creating unity amidst diversity.

The Evolution of Ahimsa:

The text traces the development of Ahimsa from humanity's early, isolated existence, akin to wild animals, driven by individual needs. As human consciousness expanded, a sense of empathy and goodwill emerged, leading to cooperation and the formation of families. This emotional growth, from personal relationships to societal and national structures, is presented as a social manifestation of Ahimsa. The increasing breadth of human emotional capacity is the fundamental driver of the development of families, societies, and nations. Even emotional attachments like affection are seen as part of this broader human process, a form of Ahimsa that is indispensable for human progress.

The Process of Ahimsa:

Ahimsa liberates humanity from violence, which encompasses destructive tendencies like hatred, malice, discord, envy, ill-will, anger, pride, greed, exploitation, and oppression. These are all forms of violence that wound the human mind. Attempts to counter violence with violence, such as responding to hatred with hatred or oppression with oppression, have proven ineffective, like trying to extinguish fire with fire. This approach has led to wars and immense suffering. The text emphasizes that violence must be countered with Ahimsa, and hatred with love. Just as water extinguishes fire, so too must love overcome hatred. Lord Mahavir's counsel to conquer anger with forgiveness, ego with humility, deceit with sincerity, and greed with contentment, illustrates this principle. This virtuous victory of love over hatred, goodwill over animosity, and righteousness over wickedness is the essence of Ahimsa.

The Vision of Ahimsa:

Lord Mahavir taught that all negative actions, whether malice, hatred, or oppression, ultimately return to the perpetrator. The sound emitted into a well returns as an echo. More profoundly, Mahavir asserted that the perpetrator and the victim are not separate. The soul (Chaitanya) is one. Harming another is, in essence, harming oneself. The Acharaanga Sutra states, "He whom you wish to kill, is you. He whom you wish to rule, is you. He whom you wish to afflict, is you." This non-dualistic vision is the foundation of Ahimsa. The feeling of "otherness" prevents liberation from causing harm. The vision of oneness everywhere is what truly protects humanity from injustice and oppression. Based on this non-dualistic perspective, Mahavir offered the message of peace and happiness through Ahimsa, stating that no living being should be killed, subjugated, enslaved, afflicted, or troubled. This profound proclamation fosters harmony between the heart and body, external actions and the inner self, and individuals and their companions, enabling a flow of fraternity among humans and, eventually, a sense of unity with all living beings. Ahimsa, therefore, is the establishment of non-discriminatory unity with all consciousness. It extends brotherhood even to the smallest of creatures. One who embodies all beings within their heart becomes a universal soul, untouched by any sin.

Punishment and Ahimsa:

The text addresses the complex question of punishment within the framework of Ahimsa. It acknowledges that an offender disrupts societal order for selfish gain. If punished, it constitutes affliction and thus violence. If not, it leads to the spread of injustice. Ahimsa philosophy, however, is about heart transformation, not destruction. It aims for correction, upliftment, and construction, seeking to bring about psychological change and eradicate the root causes of crime. Crime is viewed as a mental illness curable through love and goodwill.

Mahavir's philosophy teaches that one should not hate even the most sinful individual. A distinction must be made between the sinner and the sin. While sin is always wrong, a sinful person can potentially reform. Every soul has an inherent spark of divinity, even if it is suppressed. The goal should be to awaken this inner light to dispel the darkness of criminal tendencies.

The text argues that harsh prison sentences or capital punishment are counterproductive. Prisons can intensify criminal tendencies, making individuals more bitter and rebellious. Capital punishment is deemed a legal murder, especially as human judges are fallible and can err, sometimes leading to the punishment of the innocent. The text cites the example of Nami Rajarshi, highlighting instances where the wrong person is punished while the true culprit escapes. The ultimate punishment of an innocent individual is irreparable. The text criticizes the notion of destroying the patient to cure the disease.

Ahimsa philosophy opposes such punitive systems, advocating for a compassionate approach even towards offenders. Criminals should be treated as mentally ill individuals requiring psychological treatment to become civilized, cultured, and useful members of society. The focus should be on constructive reform rather than crushing destructive impulses. This punitive approach is seen as dehumanizing and stifles the positive aspects of an offender's character, often leading to perpetual criminality. Even the most hardened criminals have a dormant capacity for goodness that can be awakened. Therefore, the intellectual judiciary should explore advanced, civilized, and psychological methods of punishment, guided by the light of Ahimsa, to bring forth the latent goodness in offenders for societal benefit.

The True Path of Ahimsa:

In situations where offenders are so depraved that psychological methods are ineffective, physical punishment might seem unavoidable. However, even in such extreme cases, Ahimsa philosophy advocates for compassion. Physical punishment should be relative, measured, and not absolute. A mother, even in her anger, acts with underlying love when disciplining her child. Such punishment is guided by a sense of well-being, discernment, and appropriate limits. Lord Mahavir's philosophy embraces this understanding. It maintains faith in the refinement and reformation of human consciousness. The ideal is to act with Ahimsa. If that is not possible, then choose the path of minimal violence, not for violence itself, but to prevent greater future violence. Even in such unavoidable instances, the divine consciousness of Ahimsa must be preserved.

Ahimsa in Today's Context:

Tolerating injustice and oppression is seen as encouraging them. This passive approach is not the path of Ahimsa; cowardice is not Ahimsa. Violence does not negate the just right of an individual to retaliate against injustice. However, it urges that while retaliating, one must not forget Ahimsa. The underlying motive of retaliation should be goodwill towards the opponent, not ill-will. Love, goodwill, humility, and self-sacrifice are immense strengths. The transformative power of these qualities in any form of retaliation is undeniable.

Lord Mahavir's Vision of Ahimsa:

Lord Mahavir not only presented Ahimsa as an ideal but also demonstrated its complete practicality through his own life. He embodied the principles and practice of Ahimsa. His life was a living testament to the great ideal of Ahimsa Yoga. He harbored no hatred or malice, even towards his fiercest opponents. He maintained pure feelings of goodwill towards oppressors and attackers. Even for someone like Sangam, who inflicted severe suffering, Mahavir's eyes filled with compassion. In truth, he had no enemies. He declared, "Friendliness to all beings is mine, enmity with none." This profound love for all beings reached such a peak that animals like lions and deer, mongooses and snakes, would sit together in his presence as siblings, forgetting their innate animosities. Neither the strong harbored cruel or violent tendencies, nor the weak feared. There was mutual affection and harmonious interaction. Ancient texts recount that in Mahavir's assembly, lionesses' cubs drank the milk of deer, and lion cubs drank from deer. This eternal truth of India's spiritual world was vividly manifested in Lord Mahavir's life. He clearly indicated that when the consciousness of Ahimsa is fully awakened within a seeker, even creatures with innate enmity will relinquish their animosity and bathe in the pure stream of love.