Concept Of Non Violence In Jainism

This text, "The Concept of Non-Violence in Jainism" by Sagarmal Jain, argues that non-violence (Ahimsa) is a supreme virtue universally acknowledged across religions and philosophies, but Jainism elevates it to an unparalleled and all-encompassing principle.

Here's a breakdown of the key points:

1. Universal Recognition of Non-Violence:

• The author begins by stating that non-violence is a core principle accepted by most religions and thinkers globally.
• Jainism, however, considers Ahimsa paramo dharmah (non-violence is the supreme dharma).

2. Jainism's Profound Emphasis on Non-Violence:

• Ancient Jaina texts like Ācārānga and Bhaktaparijña highlight the absolute supremacy of non-violence. Ācārānga quotes Lord Mahāvira stating that all worthy beings have always declared that sentient creatures should not be slain, abused, or tormented.
• Bhaktaparijña compares non-violence to the highest mountain (Meru) and the most expansive sky, signifying its unparalleled excellence.
• Praśnavyākaranasutra equates non-violence with sixty virtuous qualities like peace, harmony, and fearlessness.
• Jainism views non-violence not as a single virtue but as an umbrella term encompassing all virtues. Conversely, violence (Himsa) represents all vices, as vices corrupt the soul while virtues do not.

3. Comparative Analysis with Other Religions:

• The text draws parallels with other religious traditions:
  • Hinduism: The Mahabharata also states that all virtues are included in Ahimsa, akin to how all animal footprints are contained within an elephant's footprint.
  • Buddhism: Lord Buddha in the Dhammapada emphasizes that enmity is appeased by non-enmity, not by enmity.
  • Semitic Religions: The commandment "Thou shall not kill" from Moses and Jesus Christ's teaching to "Love thy enemy" are cited. Islam's names for Allah, "The Beneficent" and "The Merciful," also point to this ideal.
• However, the author critically notes limitations in the practice of non-violence in some religions:
  • Early Vedic Religion: Sanctions for animal and even human sacrifices, and prayers for enemy destruction, indicate a less stringent adherence.
  • Judaism and Islam: The injunction "Thou shalt not kill" is often interpreted as applying only to those within their own faith group. Both also permit animal sacrifices and, in Islam, the concept of Jihad.
  • Christianity: While condemning human killing, it allows animal killing for food.
  • Vaisnavism and Buddhism: These condemn violence towards the animal kingdom, and Buddhism prohibits meat-eating if the animal was killed specifically for the monks. However, they allow monks to eat raw vegetables and drink unfiltered water.

4. Jainism's Unparalleled Scope of Non-Violence:

• Jainism is presented as the religion that totally shunned off violence towards the vegetable kingdom and the subtle beings within earth, water, air, and fire.
• Jaina monks adhere to strict practices, such as drinking only boiled water and avoiding raw vegetables.
• They practice non-violence through nine means, covering mind, body, and speech, in terms of doing, ordering, and recommending.
• Householders are restricted from intentional violence towards mobile beings.

5. Rational Foundation of Non-Violence:

• Contrary to Western scholars who attribute non-violence to fear, Jain thinkers ground it in the rational concept of the equality of all beings.
• The core principle is that everyone desires to live and not die. Just as pain is undesirable for oneself, it is also undesirable for others. This leads to treating all beings equally and with sympathy.
• The Golden Rule – "whatever you desire for yourself and whatever you do not desire for yourself, desire that or do not desire that for others" – is presented as the basis for non-violence.
• This idea of likeness and the right to live is mirrored in Buddhist and Hindu texts like the Dhammapada and the Upanishads/Gita, which emphasize seeing the self in all beings and treating them with compassion.

6. Religious Sanction for Violence vs. Jaina Viewpoint:

• Jainism acknowledges that complete non-violence is practically impossible in the current worldly life. However, it never gives religious sanction to violence or deems the ideal impracticable.
• Even when scriptures permit some violence for householders or monks (e.g., in temple construction), it is always acknowledged as violence, not as something else. Jain thinkers advocate opting for lesser violence for greater good when violence is unavoidable.
• Intentional violence of immobile beings for livelihood and in religious performances is permitted for householders.

7. The Meaning of Non-Violence (Dravyahimsa and Bhavahimsa):

• Non-violence (Ahimsa) means abstaining from violence (Himsa). Himsa is defined as hurting the vitalities of a living being through passionate activity of mind, body, and speech.
• Jainism distinguishes between Dravyahimsa (external violence, the act of harming) and Bhavahimsa (internal violence, the intention to hurt).
• Bhavahimsa (intention) is considered more crucial for spiritual bondage. Impure thoughts like anger, pride, deceit, and greed constitute violence towards oneself (Sva-himsa), which often precedes violence towards others (Parahimsa).
• Hurting one's own soul through passionate thoughts is seen as more significant than external violence. The text emphasizes that harming others is essentially harming oneself, as it vitiates the soul's equanimity.
• The essence of Jain scriptures is that the absence of attachment and passions is non-violence, while their presence is violence.

8. Positive Aspect of Non-Violence:

• Non-violence in Jainism is not just a negative concept (not killing) but also has a positive dimension: compassion and service to living beings. Serving the needy is presented as a true follower's path, more so than merely performing rituals.

9. Non-Violence and War:

• Jainism views war as inherently violent and immoral, stemming from attachment and passions.
• Jaina monks are prohibited from any violent resistance, even for self-defense. They are encouraged to fight against their own passionate selves.
• An exception is made for the very existence of the Jaina order, as exemplified by Acharya Kalaka's warfare. However, such instances are considered exceptional.
• Householders are permitted to engage in defensive wars for a just cause, but offensive wars are condemned.
• Jainism pioneered the idea of "non-violent warfare," exemplified by the story of Bharat and Bahubali agreeing to a non-violent method of conflict resolution.
• Mahatma Gandhi's Satyagraha (passive resistance) is seen as a modern manifestation of this Jaina spirit.

10. Four Kinds of Violence in Daily Life:

• The text categorizes violence into four types:
  • Deliberate (Samkalpi) or Aggressive: Intentional killing, which must be shunned as it stems from mental proclivities.
  • Protective: Violence in self-defense or for the protection of others or property. This is considered necessary for those with attachments, though complete non-violence is only possible for the unattached.
  • Occupational: Violence involved in earning a livelihood (e.g., agriculture), which is unavoidable for material needs. However, intentional violence to mobile animals for this purpose is forbidden for householders.
  • Daily Routine: Violence inherent in basic activities like bathing, cooking, and walking.
• While some forms of violence are unavoidable, Jainism stresses that non-violence is crucial for the existence of the human race. Social life depends on cooperation, sacrifice, and respect for others' lives.

11. Conclusion:

• Non-violence is presented as an inevitable principle for the existence of human society, not based on violence or self-interest, but on cooperation and sacrifice.
• In the current age of nuclear threat, adherence to non-violence and belief in human equality are presented as the only ways to save humanity and restore peace and harmony.

In essence, the book "Concept of Non-Violence in Jainism" underscores Jainism's radical and comprehensive approach to Ahimsa, viewing it as the ultimate ethical and spiritual path, deeply rooted in rational principles of equality and universal compassion, extending its concern even to the most subtle forms of life and internal mental states.