Jivan Ka Arthvetta Ahimsa Me - Book Summary

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Jivan Ka Arthvetta Ahimsa Me (The Meaningfulness of Life in Ahimsa) Author: Amarmuni Source: Jain Education International

This text, "The Meaningfulness of Life in Ahimsa," by Amarmuni, argues that Ahimsa (non-violence) is the greatest contribution of Jain culture to humanity. Ahimsa is presented as the very essence and foundation of Jainism, and its unparalleled power is seen as capable of neutralizing all destructive forces in the world, making it the supreme means for global peace.

The core message of Jain culture, as presented in the text, is that no individual can exist in isolation. True enjoyment of life and enabling others to flourish comes from integration within society. Therefore, it is crucial for individuals to cultivate an open, expansive, and magnanimous heart, fostering complete trust in those with whom they interact. Without a sense of belonging and mutual recognition, societal welfare is impossible. The text identifies mutual distrust between people as the primary cause of unrest and destruction. While natural hardships exist, human-inflicted suffering far outweighs them. If individuals would only cease causing suffering to others, the world could transform from a hell into a heaven.

Lord Mahavir, the last Tirthankar, offered Ahimsa as the solution to international conflicts. His teaching emphasizes contentment within one's own boundaries ('swa') and strictly forbids encroaching upon the boundaries of others ('para'). To covet and seize the possessions or happiness of others is seen as entering the realm of 'para.' Just as a river benefits the world when it flows within its banks, but causes devastation when it overflows, human beings bring peace when they remain within their own sphere, but cause chaos when they expand beyond their limits, violating the rights and resources of others.

Ancient Jain literature, as cited, reveals Lord Mahavir's significant efforts in this regard. He taught his householder disciples the fifth vow of Aparigraha (non-possession), emphasizing the importance of remaining within one's own 'swa.' In trade and industry, his followers were instructed not to exceed their just rights, as doing so would lead to conflict with others. The Jain ideal is for every person to fulfill their needs with appropriate means, within their limits. Accumulating more than one's necessary requirement is considered theft in Jain culture. The text asserts that the root cause of conflicts between individuals, societies, and nations is this improper accumulation. True peace and happiness cannot be attained by disregarding the lives and resources of others. The seeds of Ahimsa are found within the practice of Aparigraha, making the two concepts virtually synonymous.

Regarding war and Ahimsa, the text clarifies that while acquiring means for self-defense is not against Jainism, excessive accumulation of power and resources will inevitably lead to destruction and endanger Ahimsa. Therefore, the modern movement for disarmament and limiting armaments is seen as a continuation of the ancient teachings of the Jain Tirthankaras. Laws and constitutions now enforce what was then achieved through preaching. Lord Mahavir even initiated kings into Jainism, instructing them not to amass more weapons than necessary for national defense. Excessive resources can make individuals arrogant and uncontrolled, leading them to aggression and war. Thus, Jain Tirthankaras worked to uproot the fundamental causes of violence.

The Jain Tirthankaras never supported wars. In contrast to many religious scholars who supported imperialistic kings and preached about heavenly rewards for dying in war, the Jain Tirthankaras were clear and firm. Texts like 'Prashna Vyakarana' and 'Bhagavati Sutra' are cited as containing strong anti-war sentiments. The devotion of Magadha ruler Ajatashatru to Lord Mahavir is highlighted, but despite his deep reverence, Mahavir did not endorse Ajatashatru's planned invasion of Vaishali. Instead, Mahavir explicitly condemned Ajatashatru's cruel actions, even predicting a hellish rebirth for him, regardless of Ajatashatru's subsequent displeasure. Ahimsa's embodiment could not possibly support such mass slaughter.

Ahimsa is not passive but affirmative. The Ahimsa taught by Jain Tirthankaras is imbued with love, benevolence, and a spirit of universal brotherhood. Its scope is vast, not merely limited to "live and let live," but extending to actively assisting others in their lives and even sacrificing one's own life to protect theirs. Lives spent solely in meaningless rituals, detached from service to the suffering, are not considered significant. Lord Mahavir himself stated that serving the poor and distressed is more meritorious than serving him, and his true devotees are those who follow his command: "Bring happiness, contentment, and joy to the souls of all beings." This message, imbued with Ahimsa, is still relevant today.

In the current context, the text points to Lord Mahavir as a great messenger of Ahimsa during a dark era of Indian history marked by animal sacrifice, rampant meat-eating, alcohol consumption, untouchability, and the denial of basic rights to women. Mahavir brought the message of Ahimsa, which gradually quelled the fires of violence, fostering compassion and love not only for humans but also for animals. This led to an expansion of affection, goodwill, and human rights, restoring dignity to women and allowing the lower castes and animals to live with greater freedom and safety.

Ahimsa's universal appeal is emphasized, as it unites all religions and philosophies. Most religions have accepted Ahimsa, with varying degrees of emphasis but without dissent on its core principle. No religion advocates for killing, lying, stealing, or unchastity. If these are not considered virtuous, then violence cannot be virtuous. All religions, in essence, recognize Ahimsa as the supreme dharma.

In Jainism, the concept of violence is elaborated upon. Lord Mahavir's "counter-revolution" against violence aimed to dismantle the false religious facades covering violent practices. He declared that violence can never be religion. All beings, great or small, human or animal, desire to live and cherish their lives. Suffering is disliked by all. What one dislikes for oneself, one should not inflict on others. The essence of Jain teachings, and indeed of all religions, lies in this principle of empathy and mutual respect. Killing is not religion; Ahimsa, self-control, and austerity are true religion. The text quotes scriptures advising against harming any living being, knowingly or unknowingly, directly or indirectly, because all beings have a soul and cherish their lives. Those who practice violence, cause others to be violent, or approve of violence, only increase their own suffering. One should feel for all other beings as one feels for oneself, remaining free from fear and enmity. True self-control lies in not causing harm through mind, speech, or body.

Jain philosophy has two aspects of Ahimsa: the negative aspect of "not killing" and the positive aspect of "friendship, compassion, and service." Focusing solely on the negative is an incomplete understanding. For complete Ahimsa, one must cultivate friendly relations, serve, and alleviate the suffering of all beings. Jain texts refer to Ahimsa by many synonyms, including mercy, protection, and fearlessness.

Practices like charitable giving, offering refuge, and service are forms of Ahimsa that involve action (pravritti). If Ahimsa were solely about withdrawal (nivritti), Jain scholars would not have emphasized it in this way. While the word "Ahimsa" itself is grammatically negative, the concept is not limited to abstention. Ahimsa has many facets and is intertwined with both action and withdrawal. Those who prioritize only withdrawal fail to grasp the essence of Ahimsa. Jain monastic discipline includes Samiti (carefulness in action), which is action-oriented, and Gupti (restraint), which is withdrawal-oriented, further demonstrating Ahimsa's active nature. Both action and withdrawal are two sides of the same coin of Ahimsa; Ahimsa is incomplete without both. Neglecting these aspects leads one far from the reality of Ahimsa. The text advocates for abstaining from evil conduct and engaging in virtuous action, presenting a complete view of withdrawal and action. Society cannot function without action, as a purely withdrawal-based Ahimsa leads to stagnation. Humans are social beings who develop culturally within society and have a duty to contribute back. Abandoning this duty is unsociable. Therefore, serving society through virtuous action is humanity's primary duty, encompassing the welfare of both the individual and society.

The text then briefly touches upon the concept of Ahimsa in other religions:

Buddhism: Buddha emphasized that one is not noble by harming beings, but by not harming them. He advocated treating others as oneself, not killing or instigating killing, and fostering friendship with all beings. His life, known as "Mahakarunika Jivan" (life of great compassion), exemplified Ahimsa, with his teachings often preventing violence in conflicts. Like Mahavir, Buddha also used love and peace to quell violence, promoting the idea that love and goodwill are solutions, not just the sword.
Vedic Religion: Vedic tradition also upholds Ahimsa, with "Ahimsa Paramo Dharma" (Ahimsa is the supreme duty) as a core principle. It is stressed never to harm any creature. The principle of not doing to others what one dislikes for oneself is central. Living without causing harm or pain, and cultivating friendly relations with all souls, is encouraged. The Mahabharata and Manusmriti are cited, emphasizing treating all beings as oneself and showing compassion. The text suggests that later practices of violence in Vedic rituals stemmed from human selfishness, not the original teachings.
Islam: Islam is founded on Ahimsa. God is the father of all creation, and all beings are His children. The Quran begins with "Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful), signifying mercy for all. Hazrat Ali's teaching not to make one's stomach a graveyard for birds and animals, and Emperor Akbar's refusal to make his stomach a cemetery for other beings, are highlighted. Saving a life is likened to saving all humanity. While acknowledging later instances of violence, the text asserts that Islam's core tenets are Ahimsa.
Christianity: Jesus advocated sheathing the sword, as those who live by it will perish by it. He preached loving one's enemy, praying for persecutors, and turning the other cheek. Generosity, giving one's cloak to one who takes the coat, and loving those who hate you are presented as profound expressions of Ahimsa. The text acknowledges that selfish individuals have perverted these teachings, leading to bloodshed and hatred instead of love and compassion.
Judaism: Jewish teachings emphasize not hurting one's self-respect or publicly humiliating others, equating it to murder. If an enemy is hungry and thirsty, one should provide food and water. It is a duty to protect someone in danger. Holding no ill will or enmity towards any being is encouraged.
Zoroastrianism and Taoism: Zarathustra condemned those who prevent people from living good lives and advocate killing animals. He advised against seeking revenge. Lao Tzu practiced "good for good, and also good for those who do not do good."
Confucianism: Confucius taught, "Do not do to others what you do not want done to yourself."

In conclusion, the text asserts that all diverse religions place a high value on Ahimsa. It is stated that no religion can truly be called a religion without the spirit of Ahimsa and compassion.