Jivan Nirvah Ke Liye Himsaki Tartamta Ka Vichar

Here is a comprehensive summary in English of the Jain text "Jivan Nirvah ke liye Himsaki Tartamta ka Vichar" by Nyayavijay, based on the provided pages:

Book Title: Jivan Nirvah ke liye Himsaki Tartamta ka Vichar (Consideration of the Graded Severity of Violence for Sustenance) Author: Nyayavijay Publisher: Nyayavijay Catalog Link: https://jainqq.org/explore/200027/1

Summary:

This Jain text, "Jivan Nirvah ke liye Himsaki Tartamta ka Vichar," by Nyayavijay, translated by Shantilal Manilal, delves into the Jain perspective on the graded severity of violence, particularly in the context of human sustenance.

The core argument presented is that violence is unavoidable for life, but a paramount rule for humanity is to live the best possible life with the least amount of violence.

A key distinction is made regarding how to measure the severity of violence. The text critiques the notion that killing a large, single animal is less violent than killing numerous small creatures (like those in vegetation). This perspective, it argues, mistakenly bases the measure of violence on the sheer number of lives destroyed.

In contrast, Jainism asserts that the graded severity of violence is determined by the level of consciousness development in the affected being. The destruction of a single being with a higher level of consciousness development is considered more blameworthy than the destruction of many beings with minimal consciousness development.

This principle is exemplified by the Jain acceptance of consuming vegetation (Vanaspati) for food. Vegetal beings are considered to have only one sense organ (the sense of touch), representing the lowest level of consciousness development. As one moves up the scale of consciousness, with beings possessing more sense organs, Jainism prohibits their use for food.

Furthermore, the text explains why even though water (Jal Kaya) contains innumerable microscopic organisms, providing water to a thirsty human or animal is considered an act of compassion, mercy, merit, and religion. This is because the collective consciousness development of the beings in water is significantly lower than that of a human or animal.

The text strongly refutes the idea that Jainism would sacrifice human life to save animal life.

The author then highlights that there are no restrictions on an individual who, out of their own voluntary non-violent intent, is willing to sacrifice their own life to uphold their principles of non-violence. Examples are given of historical figures like Lord Shantinath and King Dilip who were ready to sacrifice their bodies to protect vulnerable beings.

Conversely, Jainism strictly prohibits even the slightest violence, even that which would cause pain to a single leaf of a flower, if it is unnecessary.

Finally, the text elaborates on the classification of vegetal life:

• Pratyek (Individual): One soul in one body.
• Sadharan (Common/Collective): Infinite souls in one body.
  • Sthool Sadharan (Gross Common) / Kandmool (Root Vegetables): Also referred to as "Anantkay" (infinite-bodied). These are considered to have a more developed consciousness than "Sukshma Sadharan."
  • Sukshma Sadharan (Subtle Common): The entire universe is filled with these extremely subtle beings of earth, water, fire, air, and vegetation.
  • Nigod: The term "Sadharan" is also referred to as "Nigod." Thus, "Sukshma Sadharan" are "Sukshma Nigod," and "Sthool Sadharan" are "Sthool Nigod" (Gross Nigod).

In essence, the book emphasizes that Jainism's ethical framework for sustenance is deeply rooted in a nuanced understanding of consciousness and the graded impact of violence, prioritizing the minimization of harm to beings with higher levels of sentience.