Concept Of Non Violence In Jainism

Here's a comprehensive summary of the provided Jain text on the Concept of Non-Violence:

The text emphasizes that non-violence (Ahimsa) is a universally acknowledged principle across religions and philosophies, considered the supreme moral virtue ("Ahimsa paramo dharmaḥ") in Indian religions, particularly Jainism. Ancient Jain texts like the Acaranga and Bhaktaparijñā declare Ahimsa as an eternal and unchangeable law, encompassing all other virtues and being superior to all else. Praśnavyakaraṇasūtra equates Ahimsa with peace, harmony, and fearlessness, viewing it as a shelter for all living beings. Jainism defines non-violence broadly, including all virtues, while violence encompasses all vices. This broad definition is echoed in the Mahabharata and the teachings of Lord Buddha.

The text acknowledges that while Semitic religions like Judaism and Islam also promote non-violence, their interpretation often confines it to followers of their own faith, permitting violence against those outside their religious groups and sanctioning animal sacrifices. Christianity, while condemning human killing, allows animal slaughter for food. In contrast, indigenous Indian religions like Vaishnavism, Jainism, and Buddhism strongly condemn violence towards the animal kingdom. Jainism goes further by extending this condemnation to violence against the vegetable kingdom and even subtle beings within earth, water, air, and fire. Jaina monks adhere to strict non-violence through nine means, encompassing mind, body, and speech, and by avoiding both intentional and unintentional harm. Householders are primarily prohibited from intentional violence towards mobile beings.

The text highlights a development in the understanding of non-violence, moving from refraining from violence against humans to encompassing the entire living world, from external actions to internal intentions, and from harming others to controlling one's own self.

Regarding religious sanctions for violence, Jainism accepts the inevitability of some violence in worldly life but does not grant it religious sanction or deem the ideal of non-violence impractical. Even when scriptures permit certain forms of violence for a greater good (e.g., in building temples), it's acknowledged as violence, albeit a lesser demerit for a greater merit. Householders are permitted intentional violence towards immobile beings for livelihood and religious performances, and if unavoidable, the lesser violence is advised.

The rational foundation of non-violence in Jainism is rooted in the equality of all beings, not fear. Texts like the Daśavaikālika state that since all beings desire life and fear death, one should treat all equally with sympathy. The Golden Rule – "what you desire for yourself, desire that for others" – is central. This concept of universal equality is also supported by Buddhism and Hinduism.

The text then delves into the meaning of non-violence, defining Himsā (violence) as harming vitalities through passionate activity of mind, body, and speech. It distinguishes between Dravyahimsa (external act of harming) and Bhāvahimsā (internal intention to harm). The latter is considered more significant as it often precedes the former. Impure thoughts and ill-will constitute sva-himsa (violence towards oneself), which is seen as more damaging than violence towards others, as it corrupts the soul's equanimity. True non-violence lies in the absence of attachment and passions, even if external harm occurs without such intent.

The positive aspect of non-violence in Jainism includes compassion and service to living beings, with Mahavira emphasizing service to the needy as a truer follower than ritualistic worship.

On the topic of war, Jainism considers war inherently immoral due to its origins in attachment and passions, leading to both external and internal violence. Jain monks are forbidden from violent resistance, even for self-preservation, though exceptions exist for the survival of the Jain order (e.g., Acarya Kalaka). Householders are permitted to engage in defensive wars for just causes, but aggressive wars are condemned. Jainism pioneered the concept of non-violent warfare, exemplified by the story of Bharat and Bahubali, and later echoed in Mahatma Gandhi's Satyagraha.

The text categorizes violence into four types: deliberate (aggressive), protective (defensive), occupational, and daily routine violence. Deliberate violence, rooted in mental proclivities and aggressive intent, is to be shunned by all. Protective violence, while sometimes necessary for self-defense or societal justice, is problematic. Occupational violence, like in agriculture, is unavoidable for livelihood, though Jain householders are forbidden from intentional violence to mobile animals even for sustenance.

Ultimately, the text concludes that while complete non-violence is an ideal, perhaps fully realizable only on a spiritual plane, its observance is crucial for human existence and societal well-being. It stresses that society thrives on cooperation and sacrifice, not on violence and self-interest. In the current age, non-violence, mutual credibility, and belief in equality are presented as essential for peace and the survival of the human race. The latter part of the text shifts to the role of parents, teachers, and society in instilling culture values, questioning the prevalent "hypocritical double standard" and the emphasis on superficial success over genuine character.