Jain Sanskruti Aur Uska Avadan Jainachar Ka Pran Ahimsa - Book Summary

Here's a comprehensive summary of the Jain text "Jain Sanskruti aur uska Avadan Jainachar ka Pran Ahimsa" by Anupamashreeji, focusing on the concept of Ahimsa (non-violence):

Ahimsa: The Lifeblood of Jain Conduct

This text, authored by Anupamashreeji, emphasizes that Ahimsa (non-violence) is the paramount principle of Jainism and the very essence of its ethical framework. It posits Ahimsa not just as a moral tenet but as the foundational element upon which the entire edifice of Jain culture and conduct is built.

The Nature and Scope of Ahimsa:

Universal Protection: Ahimsa, translated as "the vow to abstain from all harm to living beings" (सव्वाओ पाणाइवायाओ वेरमणं), is presented as a powerful resolution that protects not only the practitioner but also contributes to the well-being of others. By refraining from violence, individuals create immense happiness for themselves and foster peace in society.
Spiritual Purity: The practice of Ahimsa purifies the soul from negative emotions like attachment (raga), aversion (dvesha), and other impurities, leading to a state of inner peace and contentment.
Distinction between Human and Animal: The text highlights that the fundamental difference between humans and beasts lies in the practice of Ahimsa. As one becomes more violent, they descend towards barbarity, while the abandonment of violence leads towards humanity. Ahimsa is the ethical path that bestows true human dignity.
Inherent Equality of Souls: A key aspect of Ahimsa is the understanding that all living beings possess souls and desire happiness. The text, quoting Lord Mahavir, stresses the importance of viewing all creatures as oneself, recognizing that the soul's essence is the same in all, regardless of physical form. This realization leads to universal welfare and empathy.
Consequences of Violence: The text explains that the cause of suffering is the obstruction of happiness. Just as all sentient beings seek pleasure and avoid pain, the situations causing pleasure or pain are also universal. Therefore, harming any living being, regardless of its size or perceived importance, is considered violence.
Broader Interpretation: Ahimsa is not merely the absence of violence but also the active cultivation of well-being for all living beings. This includes abstaining from harmful thoughts, words, and actions.

The Teachings of Lord Mahavir and Mahatma Gandhi:

Lord Mahavir's Emphasis: Lord Mahavir's teachings consistently reinforced Ahimsa. He advocated for treating all beings with compassion, recognizing their inherent desire for happiness, and acting in ways that would not cause them suffering. His life was a living example of Ahimsa, as he endured hardships with patience and forgiveness without retaliating.
Mahatma Gandhi's Revival: The text acknowledges Mahatma Gandhi as a significant proponent of Ahimsa in the modern era. Gandhi successfully reintroduced and demonstrated the practical application of Ahimsa in a materialistic world, embodying its principles in his own life. He extended the concept of Ahimsa to encompass all living beings, including the smallest creatures and even venomous animals.

The Philosophical and Practical Aspects of Ahimsa:

Universality and Sameness: The text reiterates that all living beings are equal. No creature can be considered inherently superior or inferior. The soul's presence in all makes them fundamentally alike. The essence of Ahimsa lies in this recognition of unity and in fostering a spirit of benevolence and coexistence.
Ethical Action: Ahimsa requires discerning between right and wrong actions, choosing to do what is right and refraining from what is not. This restraint is what Lord Mahavir termed "complete Ahimsa."
The Threefold Restraint (Trividha Samyama): Ahimsa is practiced through the mind (manasa), speech (vachana), and body (kaya). This involves not committing violence, not causing it to be committed, and not approving of it. These are further categorized into six modes (3 yogas x 3 karanas) that encompass all possible ways of perpetrating or condoning violence.
Ahimsa as Prohibitive and Prescriptive: While the word "Ahimsa" might suggest a purely negative, prohibitive aspect (not harming), the text argues for a broader, prescriptive dimension. Ahimsa also entails actively contributing to the well-being of all creatures. A true practitioner of Ahimsa remains untainted by violence even in environments where violent actions are prevalent.
The Interplay of Prohibition and Prescription: The text emphasizes that both the prohibition of violence (ni-vritti) and the active promotion of well-being (pravritti) are integral to the comprehensive understanding of Ahimsa. Neither aspect alone is sufficient; they are complementary.

Types of Violence and Their Classification:

The text delves into a detailed classification of violence, categorizing it based on intent and action:

Bhava-Hinsa (Mental Violence): This refers to harmful intentions or thoughts towards others. Even if no physical harm occurs, harboring anger, hatred, greed, or delusion pollutes the mind and is detrimental to the practitioner's spiritual progress. Controlling these inner enemies is the first step towards practicing Ahimsa.
Dravya-Hinsa (Physical Violence): This is the outward manifestation of violence through words or actions. It involves the actual infliction of harm on living beings.

The text further elaborates on the interaction between these two:

Bhava-Hinsa and Dravya-Hinsa Combined: The most severe form of violence, involving both harmful intent and physical action.
Bhava-Hinsa without Dravya-Hinsa: Harmful thoughts or intentions without physical manifestation. This is still considered a form of violence that harms the practitioner.
Dravya-Hinsa without Bhava-Hinsa: Physical violence that occurs unintentionally or without malicious intent, such as accidental harm while walking. This is considered less sinful and falls under "Dravya-Hinsa" when free from "Bhava-Hinsa." The purity of intention is crucial.
Neither Bhava-Hinsa nor Dravya-Hinsa: The state of complete non-violence.

Four Types of Violence in Conduct:

The text categorizes violence based on human actions in daily life:

Sankalpi Hinsa (Deliberate Violence): Violence committed with a clear intention to harm or kill, such as hunting or slaughtering animals for food or sport. This is considered the most serious form and is strictly prohibited for householders.
Udyogi Hinsa (Occupational Violence): Violence that occurs incidentally through one's profession or livelihood, such as farming, mining, or military service. While unavoidable to some extent, householders are advised to choose professions that minimize harm to others.
Arambhi Hinsa (Incidental Violence): Violence that occurs during everyday activities like preparing food, using water, or traveling. This involves harm to smaller, often unseen, beings. Prudence and minimizing such harm are encouraged.
Virodhi Hinsa (Defensive Violence): Violence committed in self-defense or to protect others from harm. While ideally to be avoided, it is acknowledged as sometimes necessary in unavoidable circumstances. True Ahimsa does not equate to cowardice; it empowers individuals to stand firm in the face of aggression without being aggressive themselves.

Conclusion:

The text strongly advocates for the adoption of Ahimsa as a guiding principle for all aspects of life. It highlights that true Ahimsa is not passive but involves an active commitment to the well-being of all creatures. The consistent practice of virtues like compassion, forgiveness, and self-control can lead to a more peaceful and harmonious existence for individuals and the world at large. The ultimate message is that Ahimsa is not a burden but a path to liberation and true happiness, capable of transforming the world by eradicating negative emotions and fostering universal brotherhood.