Jaina Path Of Ahimsa - Book Summary

Here is a comprehensive summary of the Jain text "Jaina Path of Ahimsa" by Dr. Vilas Sangave, based on the provided pages:

Overview and Core Principle:

The book "The Jaina Path of Ahimsā" by Dr. Vilas Sangave, published by Bhagawan Mahavir Research Centre, delves into the central doctrine of Ahimsa (non-violence) within Jainism. It asserts that Jainism is unique among world religions for placing Ahimsa at the absolute core of its philosophy, ethical code, and daily practice. The book argues that Jainism is synonymous with Ahimsa, and Jaina culture is an "Ahimsa Culture."

Meaning and Principles of Jainism:

Jainism: Derived from the teachings of the "Jinas" (conquerors of passions), it is a religion of human origin, not divinely revealed. A Jina is a liberated soul who has attained omniscience and self-control through personal effort.
Dualistic Nature: Jainism posits a dualistic view of existence: the soul (Jiva) and non-soul (Ajiva). The soul is inherently pure and perfect, but it becomes bound by karmic matter, leading to an imperfect, mundane state.
Path to Perfection: Perfection and liberation (Moksha) are achieved by freeing the soul from karmic matter through self-effort, sense control, and understanding the interaction of Jiva and Ajiva.
Individual Responsibility: Jainism emphasizes individual responsibility for one's actions and their consequences. No external deity or intermediary can intervene.
Atheistic Accusation: While not believing in a creator God, Jainism is not strictly atheistic as it believes in liberated souls as gods, merit/demerit, and religious practices.

Philosophy of Jainism:

The philosophy is built on understanding the universe as composed of Jiva (living substance) and Ajiva (non-living substance) and their interaction. This interaction, driven by passions, leads to the influx of karmic matter (Asrava) and bondage (Bandha). Salvation (Moksha) is achieved by stopping this influx (Samvara) and shedding accumulated karma (Nirjara).

Key Concepts Explained:

Jivas: Souls are eternal and possess intelligence. Mundane souls (Samsāri Jivas) are bound by karma, while liberated souls (Siddha or Mukta Jivas) are pure and dwell in perfection, possessing infinite perception, knowledge, power, and bliss. Jivas are categorized based on senses (one-sensed like earth-bodied, water-bodied, etc., and multi-sensed like worms, ants, humans) and the presence of a mind.
Ajivas: Non-living substances include matter, medium of motion, medium of rest, space, and time.
Seven Tattvas (Realities): Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, and Moksha form the fundamental principles that an aspirant must understand.

Moksha-mārga (Path to Salvation):

Salvation is attained through the "Three Jewels" (Ratnatraya):

Samyag-darsana (Right Belief): True conviction in the seven Tattvas.
Samyag-jñāna (Right Knowledge): Accurate and certain understanding of reality.
Samyak-charitra (Right Conduct): Disciplined behavior that restrains passions and leads to non-attachment.

These three must be pursued simultaneously, unlike some other religions that emphasize one aspect over others.

The Twelve Vratas (Vows):

Jainism prescribes twelve vows for its followers:

Five Mahāvratas (Great Vows) for Ascetics: Strict observance of Ahimsa, Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).
Five Anuvratas (Minor Vows) for Laypeople: Partial observance of the same five vows, adapted to householder life.
Seven Śīlavratas (Supplementary Vows):
- Three Guṇavratas (Multiplier Vows): Digvrata (limiting activity to directions), Desavrata (limiting activity to specific areas), and Anarthadanda-vrata (avoiding purposeless sins).
- Four Śikshāvratas (Disciplinary Vows): Sāmāyika (daily contemplation), Proṣadhopavāsa (fasting on specific days), Upabhoga-paribhoga-parimāṇa (limiting enjoyment of consumables), and Atithi-saṁvibhāga (offering food to ascetics/pious individuals).

The observance of these vows is further strengthened by meditations (Anuprekshās) and conquering hardships (Parishaha-Jaya), and supplemented by austerities (Tapas).

The Concept of 'Himsa':

Broad Definition: Himsa is defined as harming the vitalities (Prāṇas) through passional vibrations (Pramattayoga) of mind, speech, or body. It is not just physical harm but also includes intention and mental states.
Types of Himsa:
- Stūla (Gross) vs. Sūkṣma (Subtle): Gross Himsa involves harm to beings with two or more senses, forbidden to all. Subtle Himsa includes harm to one-sensed beings and is obligatory for ascetics to avoid.
- Dravya (Actual) vs. Bhāva (Mental): Actual harm versus the intention to harm.
- Bāhya (External) vs. Antargata (Internal): Actual acts versus internal intentions.
- Vyavahāra (Practical) vs. Niścaya (Real): Practical definition involves passional vibrations hurting vitalities, while the real definition focuses on the emergence of passions like attachment as Himsa.
Classification of Himsa:
- Ārambhaja (Occupational): Unavoidable harm in professions and daily life.
- Anārambhaja/Saṁkalpi (Intentional): Harm committed with a specific objective (hunting, sacrifices, etc.), which is strictly forbidden.
Sub-classifications of Occupational Himsa: Udyami (industrial), Grhārambhi (domestic), and Virodhi (defensive).
Denunciation: Jaina scriptures strongly condemn Himsa as it impedes spiritual progress, leads to sin, fear, hatred, and suffering.

Ahimsā-vrata (Vow of Ahimsā):

Mahāvrata (Ascetics): Complete avoidance of Himsa in all nine ways (mind, speech, body x self, others, approval).
Aṇuvrata (Laypeople): Partial observance, refraining from intentional (Saṁkalpi) Himsa and minimizing occupational, domestic, and defensive Himsa.
Practice: This involves carefulness in walking (Īryā), lifting (Adāna-nikshepana), eating (Ālokitapāna-bhojana), controlling speech and mind.
Transgressions (Atichāras): Five specific faults to avoid for each vow, such as captivity, beating, mutilation, overloading, and withholding food/drink for Ahimsā.
Dietary Restrictions: Renunciation of liquor (contains life, causes passions), animal food (direct Himsa), honey (destroys bees), and certain roots/fruits prone to harboring life.
Night Eating: Strongly discouraged as it increases the probability of Himsa due to poor visibility.
Protective Measures: Straining water, filtering milk, wiping food items, and avoiding certain garments (silk, wool, leather from slaughtered animals) to minimize Himsa.

Supplements to Ahimsā-vrata:

These support the practice of Ahimsa and achieving Samvara:

Ten Kinds of Dharma (Noble Virtues): Forgiveness, humility, honesty, contentment, truth, self-control, austerity, renunciation, non-attachment, chastity.
Twelve Anuprekshās (Meditations): Impermanence, helplessness, cycle of births, loneliness, separateness, impurity, inflow of karma, stoppage of karma, shedding of karma, nature of the world, difficulty of enlightenment, nature of the religious path.
Twenty-two Parishaha-Jaya (Conquering Sufferings): Enduring hunger, thirst, cold, heat, insect bites, nakedness, discomfort, lust, travel, difficult postures, hard rest, abuse, violence, begging, non-fulfillment of desires, disease, physical pain, dirt, disregard, pride of knowledge, ignorance, and doubt.
Twelve Tapa (Austerities): Six external (fasting, eating less, restrictions, renunciation of delicacies, solitary living, bodily mortification) and six internal (expiation, reverence, service, self-study, detachment, concentration).

Practicability of Ahimsā:

Graduated Approach: Jainism acknowledges the difficulty of absolute non-violence for householders. It offers "Sakala Charitra" (complete conduct) for ascetics and "Vikala Charitra" (partial conduct) for laypeople, or "Anuvratas" (minor vows) vs. "Mahavratas" (great vows).
Capacity-Based Observance: Rules are to be followed "according to one's capacity" (Yathāśakti).
Minimizing Himsa: Householders are advised to minimize Himsa in occupations, domestic duties, and defense, and strictly avoid intentional Himsa (Saṁkalpi).
Ascetic Practice: Ascetics strive for complete non-violence in all aspects of their lives, requiring extreme caution and vigilance.
Evidence of Practicability: The text cites the successful adherence to Ahimsa by Jain householders in business, agriculture, and even military careers, as well as the exemplary lives of ascetics, demonstrating its compatibility with various life roles.

Basic Positivity of Ahimsā:

Beyond Negation: Ahimsa is not merely abstention from harm but also includes positive actions.
Charity (Dāna): Giving for the good of self and others, seen as overcoming greed (a form of Himsa). Specific qualities for donors and recipients are outlined to ensure purity and merit.
Welfare Activities: Supporting the needy through food (Ahāra-Dāna), medicine (Aushadhi-Dāna), shelter (Abhaya-Dāna), and knowledge (Sāstra/Vidyā-Dāna). This extends to animal welfare, leading to institutions like Piñjarāpols (animal shelters).
Spirit of Toleration: Rooted in the doctrine of Anekāntavāda (manysidedness), it promotes understanding and acceptance of diverse viewpoints, preventing hatred and promoting co-existence. This is seen as a vital aspect of Ahimsa in intellectual and religious spheres.

Social Significance of Ahimsā:

Reduction in Violence: Jainism's emphasis on Ahimsa significantly contributed to the decline of animal sacrifices and meat-eating prevalent in Vedic times, promoting vegetarianism and respect for life.
Dignity of Living Beings: Advocated the sanctity and dignity of all life, regardless of species, promoting a "Live and let live" philosophy.
Moral Improvement: The observance of the vows, with meticulous avoidance of transgressions, correlates with lower crime rates among Jainas, demonstrating a positive impact on moral behavior. The text provides statistical data to support this claim.
Foundation of Indian Character: Ahimsā remains a foundational principle of Indian character, significantly influenced by Jain practices over centuries.

Conclusion:

The book meticulously details how Ahimsa is the cornerstone of Jainism, deeply integrated into its philosophy, ethics, and daily life. It explains its comprehensive nature, practical application for both ascetics and laypeople, and its profound positive impact on individual character and society as a whole. The Jaina path of Ahimsa is presented not just as a rule but as a way of life that promotes universal love, compassion, and tolerance.