Jain Dharm Ane Ahimsa

Here is a comprehensive summary of the provided Jain text, "Jain Dharm ane Ahimsa" by Bechardas Doshi, focusing on the concept of Ahimsa (non-violence):

The text, "Jain Dharm ane Ahimsa" (Jainism and Non-Violence), written by Bechardas Doshi, explores the fundamental principles of Jainism, with a particular emphasis on Ahimsa. The author begins by noting the widespread presence of Jains across India, especially in Gujarat, Rajasthan, and the South, and highlights the significant number of Jain temples and practitioners in Ahmedabad.

The Need for Understanding and Inter-Religious Dialogue: Doshi observes that despite living as neighbors, people of different religions often lack a deep understanding of each other's faiths. This is attributed to a reluctance to engage in discussions about religion, partly due to fear of offending others and a sense of "live and let live" without genuine curiosity. He further points out that religious leaders sometimes create boundaries, discouraging followers from exploring other religious literature, which reinforces pre-conceived notions and prevents a deeper sense of national unity and empathy. This division, he warns, can be detrimental to the hard-won independence.

The Origin and Evolution of Religion: The author traces the evolution of human society from a primal state where people were driven by animalistic instincts like eating, sleeping, fear, and mating. In this early stage, there was a disregard for the lives of others, leading to the hunting and killing of animals and even other humans for sustenance and pleasure. This often resulted in conflict and unrest.

The search for peace led to the development of agriculture, which provided a more stable food source and reduced the rampant killing. This marked the beginning of the discovery of different forms of "Dharma" (religion/duty) aimed at bringing about peace. Dharma, in its broad sense, encompasses both action and emotion that benefit society and all living beings.

The Five Great Vows (Pancha Mahavratas) and their Foundation: Doshi explains that thoughtful individuals, seeking societal well-being and peace, discovered the ethical practices of Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Aparigraha (non-possession), and Brahmacharya (celibacy). The text asserts that the extent to which a society practices these five virtues determines its level of peace and its ability to not interfere with the peace of others. Conversely, neglecting them leads to unrest and the destruction of peace.

These five vows form the foundation for various philosophical concepts and religious traditions, including ideas about the soul, reincarnation, sin and virtue, karma, God, non-duality, and the different stages of life and social divisions.

Ahimsa as the Core Principle of Jainism: The author emphasizes that Ahimsa is considered the foundational principle of Jainism. He addresses the question of why the negative aspect of Ahimsa (non-violence) is prioritized over positive, constructive religious activities. The explanation is that humans, driven by desires, resort to violence, falsehood, theft, excessive accumulation, and indulgence. While animals and plants act according to natural laws without causing significant disruption, humans, with their intelligence, can inflict immense suffering if their violent tendencies are unchecked. Therefore, all religious reformers initially stressed the importance of refraining from violence, falsehood, theft, accumulation, and controlling sensual pleasures.

The Broad Scope of Jain Ahimsa: While many religions consider Ahimsa paramount, Jainism's approach to Ahimsa is presented as particularly profound and comprehensive. It extends beyond human and animal life to encompass the protection of earth, water, air, fire, and plants. This is because the sustenance of humans and animals often involves the exploitation and destruction of these elemental beings. Jainism advocates for limiting the harm caused to these forms of life, which in turn necessitates limiting one's own consumption and lifestyle. Jainism also promotes a spirit of friendship towards all living beings.

Critique of Misconceptions and the Importance of True Practice: The author refutes the misconception that Jainism focuses solely on the non-violence towards insects and worms, neglecting the importance of non-violence towards humans and animals. He clarifies that this view stems from a misunderstanding of Jain principles and the behavior of some followers, rather than the teachings themselves. He argues that no religion, including Jainism or Vedic tradition, condones unethical practices.

Differentiating True Practice from Superficial Adherence: Doshi highlights that Jain acharyas (masters) not only preached Ahimsa but also lived by it. He stresses that those who prioritize parigraha (accumulation) are unlikely to truly practice the Ahimsa advocated by Jainism. The text posits that the root of all unrest is the tendency to accumulate, and the five vows are recommended to curb this.

The Interconnectedness of Dharma Principles: The text explains that the principles of Dana (charity), Shila (virtue/conduct), Tapa (austerity), and Bhava (state of mind/purity) are also fundamental to Jainism and are meant to support the observance of the five vows, particularly in limiting accumulation. Dana involves the righteous use of wealth for the welfare of all beings. By practicing these principles, control over accumulation is achieved, leading naturally to virtuous conduct, self-control, and mental purification.

Ahimsa as a Necessity and Responsible Action: The author acknowledges that complete non-violence (perfect Ahimsa) is practically impossible for any embodied being. Even enlightened individuals sustain themselves by causing some degree of harm to other life forms. Therefore, Jainism advocates for a limited and judicious use of violence, akin to a bee extracting nectar from a flower without destroying it. This "necessary violence" is considered a duty for sustenance and the growth of virtues, provided it is used with utmost care and responsibility.

Consequences of Unchecked Violence: The text laments the current lack of limits on violence in individual and societal life, leading to widespread suffering, idleness, and a decline in ethical standards. The author points out that unchecked violence against the earth has resulted in landlessness, unemployment, and homelessness, while mining operations primarily benefit the wealthy. He contrasts this with Western societies, which, despite their materialistic outlook, value the protection of nature and life, suggesting their practical approach to well-being is more effective than India's adherence to superstition over wisdom.

Conclusion: In conclusion, the text emphasizes that Jainism, in its original context, places a strong emphasis on Ahimsa, alongside truthfulness, non-stealing, non-possession, and celibacy. These principles are interconnected, and the violation of one leads to the violation of all. True religion, according to Jainism, should not hinder societal progress and well-being; rather, it should facilitate it. The author concludes by stating that while this discussion focuses on Ahimsa, other core principles of Jainism like Syadvada-Anekantavada (relativism/multi-faceted reality), Sanyam (restraint), householder and ascetic dharma, self-realization, karma, bondage, and liberation also warrant detailed examination.