Ahinsa Parmo Dharm - Book Summary

This is a comprehensive summary of the provided Jain text, "Ahinsa Parmo Dharm," by Upendrarajya J Sandesara.

The text begins by highlighting the significance of the Mahabharata, describing it as a "living Saraswati of India," an encyclopedia of ancient Indian culture, and a grand chronicle of ancient India. It acknowledges its author, Maharshi Ved Vyas, and his monumental achievements, including the systematic organization of the Vedas and the exposition of the Bhagavad Gita. The author notes that not only Vedic followers but also scholars from other religious traditions, such as Ashvaghosha (author of "Buddha Charita"), Udyotanasuri (author of "Kuvalayamala"), and Dhanpal (author of "Tilakamanjari"), as well as grammarians and political theorists, have praised the Mahabharata.

Crucially, the text points out that even Jain scriptures like "Anuyogadvara Sutra" and "Nandi Sutra," while referring to other texts as "mithyashruta" (false teachings), acknowledge the "Mahabharata" and similar works as "samyakshruta" (true teachings) for those with right perception. These Jain texts recognize that correctly understood, these scriptures can inspire individuals with wrong views to abandon them and attain right perception, thus acknowledging the Mahabharata's prestige, importance, and broad perspective.

The central theme of the text is Ahinsa (non-violence) as the supreme Dharma. The author asserts that the Mahabharata, embodying the "dharma of vastness," presents the essence of prevalent traditions and practices in contemporary Hindustan, demonstrating the principle of assimilating all that is good. Consequently, it respectfully incorporates Jain traditions, particularly emphasizing Ahinsa as the highest Dharma.

The text then provides specific examples from the Mahabharata to illustrate this point:

The Story of Jajali and Tuladhara:
- Jajali, a Brahmin, performed severe austerities. A pair of sparrows built a nest in his matted hair, laid eggs, and raised their young. Jajali remained still for a month out of compassion. Upon rising, he felt pride and declared he had attained Dharma. An aerial voice then stated that he was not as religious as Tuladhara of Kashi, who did not utter proud words.
- Offended, Jajali went to Kashi and questioned Tuladhara, a Vaishya merchant, about how he maintained a virtuous intellect while trading in various commodities, including spices, perfumes, herbs, medicines, roots, and fruits.
- Tuladhara, described as resembling a true Jain layman, explained that the best Dharma is the livelihood that causes no harm or minimal harm to any living being. He traded honestly, excluding intoxicating substances and certain spices. He stated that one who is a friend to all in mind, action, and speech, and is devoted to the welfare of all, knows Dharma. He further emphasized his equanimity towards all beings, free from praise, blame, hatred, or desire.
- Tuladhara highlighted that the Dharma of granting fearlessness to all beings is unparalleled and leads to liberation. He contrasted this with the superficial praise of scholars for those who are wealthy or famous, stating that the fruit of penance, sacrifice, and charity is achieved through the gift of fearlessness.
- He challenged Jajali’s criticism of his livelihood by pointing out his failure to condemn those who harm animals for various purposes, including castration, forced labor, and consumption of meat.
- Tuladhara also addressed the exploitation of laborers by employers, condemning the practice of enslaving and mistreating them. He questioned why Jajali took issue with his trade in oil, ghee, honey, and medicinal herbs.
- He then detailed the violence inherent in agriculture, especially the suffering inflicted on oxen, urging Jajali to consider the consequences of actions and not to act merely out of tradition. Tuladhara asserted that he remained impartial to praise or criticism because he had no likes or dislikes. He concluded by stating that this Dharma is praised by the wise, practiced by the intelligent, and subtly observed by the consistently virtuous.
- Tuladhara also explained the concept of sacrifice, emphasizing that selfless and non-violent sacrifices lead to a people with equal vision. He recalled a time when agriculture was not even necessary, and food was produced abundantly, highlighting the significance of mental seasons. He concluded by advocating for righteous conduct with sincere faith.
King Vichik's Realization:
- King Vichik, upon witnessing the death of a bull in a Gomédha Yajna (horse sacrifice), renounced his ways and declared that Ahinsa is the supreme Dharma. He granted safety to cows and abandoned violent sacrifices. He stated that Vishnu, the omnipresent soul, can be worshipped with offerings like payasa (sweet rice pudding) and flowers. He concluded that any pure and non-violent offering made with good intention is acceptable to the gods.
The Anugita Discourse:
- The text refers to a discourse in the Anugita chapter of the Ashwamedhika Parva of the Mahabharata, involving sages led by Vriddha Angiras and Brahma.
- The sages, confused by the diverse and often contradictory religious viewpoints of various scholars and traditions, approached Brahma for clarity on which Dharma is most worthy of practice. They presented a vast array of beliefs concerning the soul, existence, nature of reality, ascetic practices, rituals, paths to liberation, and material pursuits.
- Brahma, in his response, summarized the essence of true Dharma in just two verses: "I will tell you well what you ask me, O best of the best. Having heard all this, reflect wisely. Ahinsa towards all beings is considered the foremost deed. This state is without agitation and is the best characteristic of Dharma. Furthermore, wise elders who see the truth say that it is knowledge which leads to liberation. Therefore, through pure knowledge (i.e., by practicing Ahinsa), man is freed from all sins."
- The author highlights that the Mahabharata author, by presenting Ahinsa as the singular, fundamental Dharma to navigate the complexities of various sects and philosophies, established Ahinsa as the supreme Dharma and a great power that elevates the soul.

The text concludes by emphasizing that Ahinsa is not merely a negative concept of "not harming" but a positive process of engaging in compassionate activities for the welfare of all, leading to self-realization. It is a path that leaves no room for ill will, harm, or retaliatory actions. The text credits Mahavir for embodying this Ahinsa, stating that he is supported by divine power and is ready to face life or death with peace and equanimity. Ved Vyas, it is said, praised and established this Ahinsa of Mahavir as the supreme duty and the highest Dharma.

The author also references Mahatma Gandhi, noting his statement that such Ahinsa brought independence to the country, and quoting Gandhi's belief that Ahinsa is the path to truth and the pinnacle of humility. The text also cites the Mahabharata's assertion that Ahinsa encompasses the essence of all Dharma, and those who uphold it reside in immortality.