Jain Dharm Me Ahimsa Ki Avadharna Ek Vishleshan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm me Ahimsa ki Avadharna Ek Vishleshan" by Sagarmal Jain:

Book Title: Jain Dharm me Ahimsa ki Avadharna Ek Vishleshan (The Concept of Ahimsa in Jainism: An Analysis) Author: Sagarmal Jain Publisher/Catalog Link: Information provided

Core Argument: The text deeply analyzes the concept of Ahimsa (non-violence) in Jainism, tracing its evolution, comparing it with other religions, and delving into its psychological, ethical, and practical dimensions. It argues that Jainism presents the most comprehensive and profound understanding of Ahimsa, encompassing both its negative and positive aspects.

Key Themes and Sections:

1. Global and Religious Context of Ahimsa:

The book begins by acknowledging that the concept of Ahimsa is present in most major religions worldwide.
However, it highlights that the meaning and scope of Ahimsa vary significantly across these religions.
Contrast with other religions:
- Judaism and Islam: While these religions have commandments against killing, their compassion is often limited to their own community. Animal sacrifice is accepted, and their sensitivity to all living beings has not expanded as much.
- Christianity: Christianity, particularly through Jesus' teachings of compassion and service to enemies, shows a broader scope of Ahimsa. However, historical instances of violence in the name of religion and the continued acceptance of animal slaughter in general life limit its universality.
The concept of expanding sensitivity: The text posits that the development of Ahimsa consciousness is tied to the development of social consciousness, human reason, and sensitivity to life. The more sensitive a society or individual becomes, the broader the interpretation of Ahimsa.

2. Ahimsa in Indian Thought and Jainism's Superiority:

While Vedic traditions contain elements of protection and friendship towards all beings, their Ahimsa consciousness remained largely confined to humanity. Vedic sacrifices often involved animal slaughter, and divine prayers were sometimes made for the destruction of enemies.
Shraman Tradition's Role: The text strongly emphasizes that the Shraman tradition (which includes Jainism and Buddhism) is credited with the most significant development of Ahimsa consciousness. This is because the ideal of complete Ahimsa was difficult to achieve in a householder's life.
Jainism's Unique Contribution: Jainism, as a renunciatory and ascetic tradition, was able to push the boundaries of Ahimsa further.
- Six Livelihood Categories (Shat-Jeevanikaya): Jainism's groundbreaking contribution is the concept of Shat-Jeevanikaya (earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied, and mobile-bodied beings). This means any form of life, including plants, is to be protected from harm.
- Psychological Depth: Jainism delves into the psychological underpinnings of violence, identifying internal factors like attachment, aversion, ignorance, and carelessness (pramada).
- Ninefold Ahimsa (Navakoti Ahimsa): Ahimsa is extended to cover actions performed by oneself, caused by oneself, or approved by oneself, through mind, speech, and body (Manasa, Vacha, Karmana). This covers direct and indirect participation in violence.

3. The Scope and Depth of Ahimsa in Jain Scriptures:

Acharanga Sutra: Identified as potentially the oldest surviving Jain text, it provides the most extensive elaboration of Ahimsa. It prohibits violence to all six Shat-Jeevanikaya.
Two Definitions of Dharma:
- Samata (equanimity): A personal, theoretical, and psychological understanding of dharma.
- Ahimsa (non-violence): A practical, social, and ethical application stemming from the understanding of the suffering of the world. Ahimsa is seen as the external manifestation of Samata.
Psychological Basis of Ahimsa: Jainism grounds Ahimsa in the universal psychological truth that all beings desire life (jijivisha) and find pleasure in happiness and aversion to suffering. This is contrasted with Mackenzie's theory of fear as the basis of Ahimsa, which is deemed insufficient as it only deters violence against the strong. Jain Ahimsa extends to even the smallest life forms.

4. The Nuances and Evolution of Ahimsa in Jainism:

Beyond Negation: Ahimsa is not just about "do not kill" but also encompasses positive virtues like compassion, charity, service, and cooperation.
The Dilemma of Practical Ahimsa:
- Householders vs. Ascetics: The text acknowledges the inherent difficulty in practicing complete Ahimsa in daily life, especially for householders who need to sustain themselves.
- Exceptions and Gradations: The Acharanga and Sutrakritanga Sutras, while advocating for ideal non-violence, had to make some practical exceptions for ascetics (e.g., using a rope to descend a cliff) and introduced the concept of alp-bahutva (lesser versus greater violence).
- Lesser Violence: When violence becomes unavoidable, choosing the lesser violence (e.g., killing one large animal over many small ones) is considered. However, the criterion for "lesser" violence is not just the number of beings but also their sensory and spiritual development and social utility.
- Internal vs. External Violence: Jainism emphasizes the importance of mental attitude (bhava-himsa) over external action (dravya-himsa), but it does not negate the reality or impact of external violence. While a virtuous internal state can mitigate karmic consequences, external violence is still considered a transgression. The idea that external violence is not violence if the mind is pure is criticized as a misunderstanding.
The Concept of "Not Caused by Intention" (Sankalpa Rahit Hinsa): Violence that occurs unintentionally, despite utmost care (e.g., accidental trampling of insects by a muni), is not considered the same as deliberate violence. The intention and foresight of the doer are crucial.

5. Types of Violence and Practical Application: The text categorizes violence into three primary forms, with a focus on their practical implications:

Sankalpaja Hinsa (Volitional Violence): This is aggressive violence, committed intentionally for pleasure, power, or other selfish reasons. It is considered entirely avoidable and the most reprehensible.
Virodhaja Hinsa (Reactive/Defensive Violence): This is violence committed in self-defense or to protect one's rights and those of others. It is often dictated by external circumstances. Those who cling to their body, possessions, or rights find it difficult to abstain from this.
Arambhaja Hinsa (Incidental/Occupational Violence): This refers to violence inherent in livelihoods, agriculture, and daily activities necessary for survival. Householders and those who earn a living are largely unable to avoid this.

6. The Ideal and Reality of Complete Ahimsa:

Achieving Complete Ahimsa: Complete Ahimsa is a lofty spiritual ideal. It becomes more attainable as one sheds attachment to the body, possessions, and ego.
The Limitations of the Body: While possible in the spiritual realm, absolute Ahimsa while inhabiting a physical body is practically impossible. Even the need for sustenance (food) involves some form of violence.
Stages of Ahimsa: Jainism outlines progressive stages towards Ahimsa, starting from avoiding voluntary aggression, then moving towards minimizing violence in livelihood and defense, and ultimately transcending attachment.
Social Ahimsa: The text also considers the possibility and challenges of a socially non-violent society. While individual detachment can lead to Ahimsa, social structures, the need for self-preservation, and the clash of interests make complete Ahimsa in society extremely difficult, if not impossible.
The Role of Defense: In situations where a non-violent society or culture is threatened by aggression, the use of violence for self-preservation might become a necessity, even for monks, as per certain interpretations. The text cites examples of historical figures and texts allowing for exceptions to Ahimsa for protection.

7. The Boundary Between Violence and Non-Violence:

The text reiterates the importance of intention. Violence committed unintentionally, despite utmost care, falls outside the realm of deliberate violence.
It emphasizes that even when violence is unavoidable, the internal attitude of compassion and regret should be maintained, and sensitivity should not be lost.
The judgment of violence is not merely quantitative but also qualitative, considering the spiritual and social value of the being harmed.

Conclusion: The book concludes that while the ideal of absolute Ahimsa is an ultimate spiritual goal, its practical implementation in the physical and social world is complex. Jainism provides the most nuanced and comprehensive framework for understanding Ahimsa, urging individuals to strive towards its ideal by progressively shedding violence in all its forms, while maintaining compassion and sensitivity for all life. The text highlights that Ahimsa is not just a negation of violence but a positive force that underpins social harmony and individual spiritual growth.