Jivan Nirvah Mate Himsani Tartamtano Vichar

Here's a comprehensive summary in English of the provided Jain text, "Jivan Nirvah mate Himsani Tartamtano Vichar" by Nyayavijay:

This text, "Jivan Nirvah mate Himsani Tartamtano Vichar" (Consideration of the Gradation of Violence for Livelihood) by Muni Shri Nyayavijay, delves into the Jain perspective on violence in relation to sustaining life.

The author begins by acknowledging the fundamental impossibility of living without any violence whatsoever. However, the core principle advocated is to live with the least possible violence. The text then addresses the common question of how to define "least possible violence."

It critiques a viewpoint that suggests killing a larger animal to sustain many people for a longer period involves less violence than killing many small organisms in plants, even if the latter doesn't sustain a person for long. This perspective, the text argues, incorrectly bases the gradation of violence on the number of organisms destroyed.

In contrast, the Jain perspective, as explained by Nyayavijay, determines the gradation of violence based on the level of consciousness development in the being that is harmed. The Jain principle states that causing violence to a single, more developed being is more blameworthy than causing violence to many less developed beings.

This principle is exemplified by the Jain acceptance of consuming plants for food. Plants are considered to have the least developed consciousness, possessing only one sense (touch). The text clarifies that Jainism prohibits the consumption of beings with progressively more senses.

Furthermore, the text addresses the apparent paradox of permitting the use of water, which is teeming with aquatic life (jalakaya jiva). It explains that the violence incurred by using water is considered permissible due to the very low level of consciousness development in these aquatic beings when compared to humans or animals. Providing water to a thirsty person or animal is seen as an act of compassion, mercy, and religious merit, despite the inherent violence.

The author emphasizes that the Jain principle does not advocate for saving animal life at the expense of human life.

However, the text also highlights the Jain ideal of developing one's own non-violent inclination to the extent of being willing to sacrifice oneself for the sake of another. Examples like Lord Shantinath (in a past life offering himself to save a pigeon) and King Dilipa (offering his body to save a cow) are cited to illustrate this ideal of self-sacrifice for non-violence.

Conversely, the Jain religion strictly prohibits even the slightest act of violence when it is unnecessary. Even causing harm to a flower petal is discouraged if it's done without purpose.

The text then elaborates on the classification of plant life:

• Pratyek: Beings that have a single soul in one body.
• Sadharan: Beings where an infinite number of souls reside in one body. These are further categorized:
  • Sthula Sadharan (Gross Sadharan): Examples include root vegetables. They are also called 'Anantkaya' (having infinite bodies).
  • Sukshma Sadharan (Subtle Sadharan): These are the most subtle beings, filling the entire universe. They are also referred to as 'Nigoda' (which can mean Nigoda, or the state of dwelling in Nigoda). The text clarifies that "Sadharan" can also be called "Nigod." Therefore, subtle Sadharan are called Sukshma Nigod, and gross Sadharan are called Sthula Nigod (or Badar Nigod).

The author stresses that the consciousness level of 'Pratyek' is significantly more developed than that of 'Sadharan.'

In essence, the text provides a nuanced understanding of violence within the Jain framework, prioritizing the development of consciousness as the primary factor in determining the gravity of violence, and advocating for minimizing harm while upholding compassion and self-restraint.