Jain Darshan Me Ahimsa

Here is a comprehensive summary in English of the provided Jain text, "Jain Darshan me Ahimsa" by Sunil Jain:

This chapter from "Jain Darshan me Ahimsa" by Sunil Jain meticulously analyzes the concept of Ahimsa (non-violence) within Jain philosophy, asserting it as the foundational pillar of Jain ethics. The author highlights that Jain tradition offers an exceptionally profound and detailed exploration of Ahimsa, arguably unparalleled in other traditions. Every principle in Jain ethics is infused with the spirit of Ahimsa.

Key tenets discussed include:

• Ahimsa as the Core of Jain Ethics: Ahimsa is not merely a doctrine but the very essence and purifying element of life, directly connected to the soul. It is described as a pure, unadulterated activity of the soul, with the soul itself being the most effective instrument and birthplace of Ahimsa. All actions undertaken in the pursuit of Ahimsa are ultimately for the benefit of the soul.
• "Ahimsa Paramo Dharmaḥ": This ancient and universally accepted principle, "Non-violence is the highest duty," is presented. While its earliest forms can be traced to the Upanishads within the Vedic tradition, the text emphasizes that no religious scripture freely permits violence or meat consumption. Ancient texts, it is noted, only allowed these under very specific circumstances. The author intends to cite examples from Vedic, Buddhist, Gandhian, Islamic, and Christian traditions to critically examine the justification of violence and meat-eating for humans.
• Misinterpretation of Ahimsa: The text laments the contemporary reduction of Ahimsa to the narrow slogan of "Live and let live." This simplification, it argues, has not only distorted Ahimsa but has led to its practical disappearance from daily life and the world. As a result, individuals no longer find practical utility for Ahimsa in their personal lives, limiting its application to ineffectual attempts to protect others.
• Definition and Nature of Himsa (Violence): Ahimsa arose as a countermeasure to Himsa. Jainism provides a detailed and subtle distinction between violence and non-violence. Quoting from the Tattvartha Sutra by Umāsvāmi, Himsa is defined as "the taking away of life due to carelessness (pramada)." It is not just the physical act of taking a life but the mental inclination towards harmful actions that constitutes violence. Violence begins with the mind, followed by speech and action. Carelessness breeds feelings of revenge, which are the genesis of violent intent, leading to harmful words and ultimately, the taking of life. The Dashavaikalika Churni further clarifies that violence is the loss of life resulting from the misuse of mind, speech, and body. Thus, harming or causing any form of suffering to a living being due to carelessness is considered violence.
• Root Cause of Violence: The root cause of violence is identified as pramada (carelessness or delusion) and kashaya (passions like anger, pride, deceit, and greed). These passions manifest in the mind, speech, and body, leading to the destruction of the soul's pure state of consciousness (bhava-pranas). The intensity of these passions ultimately results in the destruction of the physical life force (dravya-pranas).
• Ahimsa as a Universal Principle: The Acharanga Sutra states that one should not kill, cause to be killed, torment, or even touch with the intention to harm any living being (prani, bhuta, jiva, sattva). This is declared as the pure, eternal, and immutable dharma. Ahimsa is identified as this pure dharma. The text emphasizes that violence, whether intentional or unintentional, against any moving (tras) or stationary (sthavara) beings should be avoided because all beings possess a similar soul. Those who commit violence, instigate it, or approve of it only increase enmity for themselves. The text suggests that by removing passions like attachment (raga), Ahimsa naturally arises. In other words, cultivating restraint towards all beings is Ahimsa.
• Two Aspects of Ahimsa: The word "Ahimsa" is often used in a negative sense, meaning "to stop something or prevent it from happening." This refers to not taking the life of any being or causing any suffering. However, Jain philosophy presents Ahimsa in two aspects:
  1. Not causing harm (Nivritti-pradhana): This is the prohibitive aspect.
  2. Cultivating positive qualities like friendliness, compassion, and service (Pravritti-pradhana): This is the constructive aspect. The text stresses that these two aspects are interdependent, and Ahimsa encompasses both.
• Ahimsa for Householders and Ascetics: Jain teachings categorize the practice of Ahimsa based on the level of commitment:
  • Deshavirata (Anuvrata): Partial vows, undertaken by householders (shravakas) who may not be able to follow Ahimsa in its entirety.
  • Sarvavirata (Mahavrata): Complete vows, undertaken by ascetics (shramanas) who renounce all gross and subtle forms of violence and other transgressions. Both householders and ascetics uphold Ahimsa in their respective practices.
• Addressing Misconceptions about Ahimsa: The text tackles the misconception that Ahimsa makes individuals cowardly, diminishing their bravery and courage for self-defense. This notion is declared baseless. The first step towards Ahimsa is fearlessness, which is diametrically opposed to cowardice. It is a path of heroism rooted in the cultivation of the soul's vast potential.
• Ahimsa in Situations of Conflict and Duty: The text addresses the question of how Ahimsa manifests when war becomes necessary for self-defense or national security. It argues that such actions are not violence but a supreme duty. Historical examples of Jain rulers and warriors like Chandragupta, Chamundaray, and Kharavel, who fought enemies, are cited. Therefore, defensive violence is not considered sinful. For an officer, the killing of a criminal is not violence but Ahimsa itself. To fail in one's duty and allow the wicked to harm others is a betrayal of dharma. The text draws a parallel with Arjuna's predicament in the Bhagavad Gita, where Lord Krishna dispels his delusion regarding his duty as a warrior.
• Analogy of a Doctor and Magistrate: The text uses analogies to further illustrate this point:
  • A doctor amputating a diseased limb that is detrimental to a patient's life is not committing violence; rather, it is an act of compassion and healing.
  • A magistrate sentencing a thief or a murderer is not perpetrating violence; they are upholding justice. If either fails in their duty due to cowardice, they become perpetrators of violence because they contribute to the downfall of others rather than their well-being.
• The True Nature of Violence: The text concludes that suffering inflicted on a body is not the sole definition of violence. The action itself is not inherently virtuous or sinful; it is the buddhi-bhava (mental intention or disposition) that determines whether an act is meritorious or sinful. The cycle of existence (samsara) is characterized by the interaction and transformation of sentient (jiva) and non-sentient (ajiva) elements. The ultimate perfection (Purna) of the universe is seen as the realization of Ahimsa in its grandest form. The upliftment of all beings is the ultimate manifestation of Ahimsa, and this universal upliftment is Ahimsa in its most comprehensive and universal sense.