Positive Non Violence - Book Summary

Here's a comprehensive summary of the Jain text "Positive Non-Violence" by Kanhaiyalal Lodha, based on the provided pages:

Book Title: Positive Non-Violence: Canonical and Practical Bases of Compassionate Aspects of Ahimsā Author: Kanhiyalal Lodha English Translator: Dr. (Col.) Dalpat Singh Baya 'Sreyas' Publisher: Prakrit Bharti Academy, Jaipur

Core Argument:

The central thesis of "Positive Non-Violence" is that the Jain principle of Ahimsa (Non-Violence) is not merely a negative injunction against harming living beings but also encompasses a vibrant and essential positive aspect. This positive dimension of Ahimsa is characterized by compassion, mercy, kindness, charity, service, affection, and friendship towards all living beings. The book argues that a superficial understanding of Ahimsa as solely "non-killing" is incomplete and detrimental, leading to a "heartless" interpretation that has been mistakenly attributed to Jainism by some.

Key Themes and Arguments:

Beyond Negative Non-Violence: The book challenges the perception that Ahimsa is solely about abstinence from violence. It emphasizes that Ahimsa's true essence lies in actively promoting the well-being and mitigating the suffering of all living beings. This positive aspect is supported by numerous Jain scriptures and the teachings of Tirthankaras.
Canonical Basis of Positive Non-Violence:
- The book extensively quotes from various Jain canonical texts (like Sthānanga Sutra, Uttarādhyayana Sutra, Āvaśyaka Sūtra, Tattvārthasūtra, Praśnavyākaraṇa Sūtra, etc.) to demonstrate that Ahimsa has been understood in a positive and prescriptive sense throughout Jain tradition.
- Sixty synonyms for Ahimsa are listed from the Praśnavyākaraṇa Sūtra, many of which explicitly refer to positive actions like mercy (dayā), protection (rakṣā), welfare (kalyāṇa), joy (pramoda), friendship (maitrī), and service (vaiyāvrtya).
- The teachings of Tirthankaras, including Bhagvan Mahāvīra, consistently highlight the importance of compassion, service to the sick and needy, and universal affection. The example of Bhagvan Mahāvīra saving Gośālaka from fiery energy and his all-encompassing compassion is repeatedly cited.
Mercy (Dayā) as the Foundation of Dharma:
- Mercy is presented as the very root of Dharma (righteousness/religion). Texts like Bodhapāhuda and Uttarādhyayana Sutra are quoted to show that Dharma is purified by mercy.
- Mercy is described as a natural attribute of the soul, not a consequence of karma. It's a vital aspect of Samyakdarśana (Right Vision), which is essential for liberation.
- Mercy is contrasted with mercilessness, which is attributed to the fruition of deluding karma and is considered abandonable.
- The book emphasizes that true mercy is active, involving the desire and effort to mitigate others' suffering, not just passive observation.
Kindness and Compassion:
- These qualities are discussed as inseparable from mercy and fundamental to Dharma. They are presented as indicators of right vision and are crucial for spiritual progress.
- Compassion is understood as feeling others' pain as one's own and acting to alleviate it, stemming from an increase in consciousness and sensitivity.
- The development of compassion leads to infinite charity, infinite enjoyment, and infinite prowess, ultimately leading to liberation.
Vaiyāvrtya (Selfless Service):
- Service is highlighted as a crucial aspect of positive non-violence and a significant form of internal penance.
- It's presented as beneficial to both the server and the served, offering a unique pleasure distinct from sensory enjoyments.
- Service is a means to break the cycle of desires, reduce attachment, and achieve spiritual purification, ultimately leading to liberation.
- The examples of Tirthankaras, particularly their charities and teachings, exemplify selfless service. The concept of serving the poor as serving God is also emphasized.
Charity (Dāna):
- Charity is identified as the first and foremost duty among the four pillars of Dharma (charity, righteousness, penance, and right volition).
- It's defined as selfless giving for the benefit of others, leading to generosity and the destruction of possessiveness and selfishness.
- Charity is seen as a form of Dharma and a means of spiritual emancipation, purifying the soul and reducing sinful karmic bondage.
- Modern forms of charity like organ donation are also implicitly supported as extensions of this principle.
Affection (Vātsalya) and Friendship (Maitrī):
- These are presented as essential aspects of positive non-violence and are directly linked to right vision.
- Affection is described as natural, selfless love that expands from family to encompass all living beings, leading to detachment and spiritual development. It's contrasted with delusory attachment, which is driven by selfish desires.
- Friendship is characterized by guileless affection, cooperation, and the desire to mitigate others' pain, even at the cost of one's own pleasure. It fosters fearlessness and is seen as a path to overcoming animosity and achieving equality.
Gentleness (Mārdava) and Simplicity (Ārjava):
- These virtues are presented as essential for true spiritual progress, counteracting pride and arrogance. Gentleness softens the heart, making it sensitive to others' suffering, while simplicity fosters honesty and straightforwardness.
Punya (Merit) and Dharma:
- The book strongly argues that auspicious activities leading to merit (punya) are not only acceptable but are integral to Dharma.
- It refutes the notion that all activity leads to karmic bondage and that merit itself is a hindrance to liberation. Instead, merit is seen as a purifier of the soul and a facilitator of spiritual progress, ultimately aiding liberation by destroying sinful karma.
Acceptability of Action in Jainism:
- Jainism is not an inactionist religion. While it emphasizes restraint from sinful activities, it advocates for engagement in auspicious and meritorious activities.
- The distinction is made between voluntary and involuntary actions, and importantly, between actions performed with passions (leading to bondage) and those performed without passions or with pure volition (leading to liberation or karmic destruction).
- The concept of "lesser violence" (Hīna-hiṁsā) and "greater violence" (Mahā-hiṁsā) is acknowledged, but the primary focus is on volitional intent, not just the external act.
Addressing Objections:
- The book systematically addresses common objections raised by some sects, such as:
  - All activity creates karma, so all activity is abandonable.
  - Auspicious activities create meritorious karma, which hinders liberation.
  - Auspicious activities involve violence towards simpler life forms and are thus sinful.
  - Saving one life might indirectly lead to the saved one committing sins.
  - All life forms are equal, so harming any is the same sin.
  - Acts of mercy involve attachment and aversion.
  - Resolutions for helping create uncertainty if unfulfilled.
  - Merit is not Dharma.
  - Volitional purity alone leads to liberation, not auspicious actions.
- Each objection is countered with scriptural references and logical reasoning, reaffirming the positive and essential nature of these compassionate actions.

Overall Message:

"Positive Non-Violence" aims to present a holistic and compassionate understanding of Ahimsa within Jainism. It seeks to correct misinterpretations that have led to a perception of Jainism as solely focused on renunciation and inactivity, or as "heartless." Instead, it champions Ahimsa as an active, vibrant principle of universal compassion, service, and benevolence, deeply rooted in Jain scriptures and essential for both individual spiritual liberation and the well-being of society. The book advocates for embracing these positive aspects of non-violence as central to true Jain practice and living.