Jain Dharm Me Ahimsa - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Ahimsa" by Dr. Ranjan Suridev, based on the provided pages:

Core Tenet of Jainism: Ahimsa (Non-violence)

The text unequivocally establishes Ahimsa as the foundational principle of Jainism. Jain thinkers have analyzed Ahimsa with a depth and subtlety unmatched by other traditions. Jain Ahimsa is presented as both external (Bahya) and internal (Pranatar).

External Ahimsa: This involves not causing any harm, pain, or distress to any living being through one's mind, speech, or body. It also includes not hurting anyone's feelings. This is considered practical Ahimsa.
Internal Ahimsa: This refers to achieving a state of equanimity by renouncing the outcomes of attachment (Raga) and aversion (Dvesha). This is considered essential Ahimsa.

The text emphasizes that harming a living being is violence, but even the mental intention or resolve to cause harm is also considered violence. True Ahimsa is only possible when inner equanimity is achieved, free from attachment and aversion. Consequently, other virtues like Truthfulness (Satya), Non-stealing (Achaurya), Celibacy (Brahmacharya), and Non-possession (Aparigraha) are all inherently encompassed within Ahimsa. In essence, Ahimsa is the central axis of Jainism, earning it the title of "Paramdharma" (Supreme Duty).

Practicality and the Reality of Violence

While the ideal of Ahimsa is absolute, the text acknowledges the practical impossibility of complete external Ahimsa in a world teeming with even the smallest of creatures in water, land, and sky. However, if one maintains inner equanimity and exercises utmost diligence in external actions, any unintentional violence to external beings does not negate their status as a practitioner of Ahimsa. This is because the absence of malicious intent shields the practitioner.

Two Types of Ahimsa: Sthula and Sukshma

Based on foundational Jain texts like 'Ratnakarandashravakachar' and 'Kartikeyanupreksha,' Ahimsa is categorized into:

Sthula Ahimsa (Gross Ahimsa): This involves refraining from harming sentient beings (Trasa Jiva) with two to five senses, including those in water, on land, and in the air. It also includes not harming vegetation (Vanaspati Kayika Jiva) unnecessarily, such as cutting trees or breaking branches and leaves. This is considered the vow of Sthula Ahimsa.
Sukshma Ahimsa (Subtle Ahimsa): This is practiced by a householder (Shravaka) who shows compassion to all beings, considers all beings as oneself, refrains from self-condemnation while causing no harm to others, and neither commits, causes, nor approves of violence towards sentient beings through mind, speech, or body. Protecting beings in all respects is the vow of Ahimsa.

Means to Practice Ahimsa: The Five Samitis and Three Guptis

Venerable Jain thinker Acharya Umaswati, in his 'Tattvartha Sutra' (7.4), outlines five essential practices for observing the vow of Ahimsa:

Vachanagupti (Control of Speech): Being careful and not negligent in one's speech to avoid violence.
Managupti (Control of Mind): Preventing thoughts or intentions of violence from arising in the mind.
Iryasamiti (Careful Movement): Being mindful of not causing violence to living beings while walking, moving, sitting, etc.
Adan-Nikshepanasamiti (Careful Handling): Avoiding harm to living beings when picking up or putting down objects.
Alokita-Pana Bhojana (Careful Eating and Drinking): Consuming food and drink after inspecting and examining it.

These practices highlight that a state of equanimity, free from attachment, aversion, and negligence, is the true Ahimsic state.

The Connection Between Ahimsa, Non-Negligence, and Pure Intentions

'Sarvarthasiddhi' states that the arising of attachment in the mind is violence, and its absence is non-violence. 'Dhavala Pustaka' asserts that one who is free from negligence is non-violent, while one who is negligent is always violent. Therefore, Dharma itself is described as Ahimsalaxanatmaka (characterized by non-violence). Violence is impossible without the pure intentions of living beings. Even for self-preservation, the practice of non-violence towards other beings is crucial. Just as one who cannot protect themselves cannot protect others, the concept of "Sadhavah kurvanti dayam bhuteshu atmaupamena" (The virtuous show compassion to all beings as they show to themselves) is the foundation of the principle "Aatmanam satatam rakshit" (Always protect yourself).

Ahimsa as the Universal Mother and the Source of Bliss

The text quotes "Gyanarnava" (8.32) which describes Ahimsa as the "Jagammata" (Universal Mother) and the "Anandapaddhati" (Path of Bliss). It states: "Jagammata Ahinsa, Ahinsa Anandapaddhatihi. Ahinsaiva gatih sadhvi Shri Ahinsaiva shashvati." This means Ahimsa is the mother of the world because it nurtures all beings. Ahimsa is the path to happiness, the best destination, and eternal prosperity. All the most excellent qualities in the world are encompassed within Ahimsa.

The Immense Value of Protecting Even a Single Life

'Amitagati Shravakachar' (11.5) states that the one who saves even a single life cannot be equaled by one who donates gold-laden Earth with mountains. 'Bhavapahud' (Tika 134.283) compares Ahimsa to the wish-fulfilling gem (Chintamani), stating that just as Chintamani grants all desires, compassion for living beings leads to the fruits of numerous religious actions. Longevity, good fortune, wealth, beautiful form, fame, and more are all attained through the glory of the vow of Ahimsa. The profound significance of Ahimsa in Jain scriptures underscores the necessity of purity of mind and self-purification for its observance. Without this, the destruction of attachment and aversion, and consequently the practice of Ahimsa, is impossible.

Four Types of Violence and the Danger of Sankalpi Violence

Jain scriptures identify four types of violence:

Sankalpi (Intentional Violence): Violence committed through negligence arising from an unwarranted resolve.
Udyogi (Occupational Violence): Violence incurred in business and trade for earning a livelihood.
Arambhi (Incidental Violence): Violence occurring in domestic activities like cooking, cleaning the house, etc. (comparable to the 'Panch Soona' - five slaughter-houses - in Brahminical tradition).
Virodhi (Defensive Violence): Violence committed in wars or conflicts to protect dependents or the country.

Sankalpi violence is considered the most dangerous, as it is the root cause of the other three types. The arising of Sankalpi violence in the mind can lead to the most horrific genocides. Humans with violent intentions are perpetually in states of unfavorable meditation (Artadhyana and Raudradhyana). These individuals often resort to falsehood, and those who speak falsehood are definitively violent.

Truthfulness (Satya) and its Relationship with Ahimsa

The text delves into the nuanced relationship between truthfulness and Ahimsa. The general definition of truth is speaking as it happened, i.e., factual reporting. The Mahabharata states, "Yallokhitamatyantam tat satyamiti nah shrutam" (What is supremely beneficial to the world is, we have heard, truth). It's clear that the welfare of the world is linked to Ahimsa, and its harm to violence.

In the spiritual path, Ahimsa is essential for both oneself and others. In practicing Ahimsa, controlled speech (Vachanagupti) or speaking beneficial and concise words (Hit and Mit Vachan) is necessary for truthfulness. Sometimes, a situation arises where even a slight untruth (Kanchit Asatyam) may need to be spoken for the sake of Ahimsa. Ethicists advise speaking "pleasant truth" (Priya Satya) and not "unpleasant truth" (Apriya Satya). This creates a dilemma, but wise and detached individuals handle it skillfully.

An illustrative story is provided about a muni who, to protect a deer from a hunter, uses a clever riddle to avoid direct falsehood or truth that would lead to violence. The muni's response, "He who sees does not speak, and he who speaks does not see. O hunter, seeking your own purpose! Why do you ask repeatedly?" allows the hunter to leave without the deer being revealed. This exemplifies the need for skillful adherence to truth, even in contradictory situations.

Broadening the Definition of Truth: The Anekantha Perspective

The text introduces the Jain philosophical perspective of Anekantha (multi-sidedness), stating that pure truth in isolation doesn't exist. Relative truth can be untruth, and relative untruth can be truth. For example, a true but bitter statement that hurts someone's heart, while factually true, becomes "false" in its delivery. Similarly, the common meaning of "Pankaj" (lotus) is derived from "pank" (mud), but a lotus requires the combined effect of five elements. Thus, calling a lotus "Pankaj" is true in common usage but untrue from the perspective of its complete origin.

Jainism views things as satyasatyat (having both truth and untruth) or anekatmaka (multi-faceted). Therefore, truth that promotes Ahimsa is acceptable, and untruth that promotes Ahimsa is also acceptable. This aligns with the Mahabharata's statement that what is supremely beneficial to the world is truth.

The Mahabharata War and the Case of Ashwatthama

The text references Yudhishthira's utterance during the Mahabharata war: "Ashwatthama Hatah, Kunjaro Va, Naro Va" (Ashwatthama is killed, was it an elephant or a man?). Though containing a hint of untruth, this statement was not untrue from the perspective of lokahita (world welfare). While it might have been untruthful (and thus violent) from Yudhishthira's personal perspective, it was truthful (non-violent) from the broader perspective of public welfare. By conveying the news of his son Ashwatthama's death (even if partially incorrect), Dronacharya was overcome with grief, leading to a reduction in his violent actions, which was evaluated as an effort towards world welfare and peace.

Mahatma Gandhi and Bhagwan Mahavir: A Shared Vision

The text highlights that Bhagwan Mahavir was a great proponent of truth and Ahimsa in ancient times, and Mahatma Gandhi in modern times has significantly interpreted their relevance from a democratic perspective. Both great souls shared the view that untruthful truth is untruth, and truthful untruth is truth. For example, a doctor reassuring a dying patient with false hope of recovery is practicing beneficial untruth, which is considered truth. Conversely, telling a patient the harsh reality of their condition, causing them fear, is harmful truth, making it untruthful or violent speech.

The 'Lat Samhita' is quoted: "Satyamasatyataam yati kvachid hisanubandhatah / Asatyam satyataam yati kvachid jivasya rakshanat" (Truth becomes untruth due to attachment to violence, and untruth becomes truth due to the protection of life). 'Pramagar-Dharmamrita' supports this by stating that words that are auspicious, beneficial, pleasing, and helpful are considered truth by those who observe the vow of truth. However, speech that is unpleasant and harmful, i.e., violent, is not truth, even if it appears to be true.

The Jain explanation of Ahimsa is highly practical and thus holds immense value even in contemporary contexts.