Sakaratmak Ahinsa Ki Bhumika - Book Summary

This document, "Sakaratmak Ahinsa ki Bhumika" (The Role of Positive Ahimsa) by Sagarmal Jain, argues for a broader and more active understanding of Ahimsa (non-violence) within Jainism, emphasizing its positive, compassionate aspects rather than solely its negative, prohibitory nature.

Here's a comprehensive summary of the text:

1. Ahimsa: A Universal Concept with Diverse Interpretations:

The text begins by acknowledging that the concept of Ahimsa is present in seed form across all religions.
It cites Vedic scriptures like the Rigveda and Yajurveda, which speak of mutual protection and friendship towards all beings. However, it notes that Vedic traditions permitted animal sacrifice, justifying it as "Vaiki ahinsa na bhavati" (Vedic violence is not violence).
Similarly, the Old Testament's "Thou shalt not Kill" is presented. The author distinguishes this from the Jain concept of “Sabbe satta na hantavva” (all beings should not be killed).
The core difference lies in interpretation: Jewish interpretation limits "not killing" to fellow Jews, while Jainism extends it to all beings, including elements like earth, water, and air.
This expansion of Ahimsa's meaning is seen as a gradual development driven by increasing social consciousness and sensitivity towards diverse life forms.

2. The Three Dimensions of Ahimsa's Evolution: The author outlines three key dimensions in the evolution of Ahimsa's meaning:

Breadth: From prohibiting the killing of humans to encompassing the prohibition of harming the shatjeevnikay (six categories of living beings, including elements and plants).
Depth: Moving from external forms of violence like killing, mutilation, beating, and binding to internal forms like hatred, malice, and ignorance, which are also considered violence.
Action: Evolving from the negative injunction of "do not kill" to the positive, constructive aspects of compassion, life protection, and cooperation.

3. The Core Argument: The Positive Aspect of Ahimsa:

The central thesis of the discussion is that Ahimsa encompasses a positive dimension represented by compassion (daya), charity (dana), service (seva), and cooperation (sahayog). These are efforts to protect the lives of others and alleviate their suffering.
While the word "non-violence" (Ahimsa) is etymologically negative, the author highlights that most of the sixty synonyms for Ahimsa found in the Prashnavyakarana Sutra point to its positive or constructive aspects. These synonyms include terms like Nirvana, peace, compassion, liberation, welfare, auspiciousness, protection, and self-control.

4. The Significance of "Anukampa" (Compassion):

The author emphasizes the Jain term "Anukampa" (compassion) as a crucial concept closely linked to Ahimsa.
Anukampa is defined as the self-experience of another's suffering, an empathetic feeling towards their pain. It is the desire to end the suffering of distressed beings without bias.
If Ahimsa is linked with Anukampa, it cannot be merely negative. Anukampa is inherently constructive, involving selfless efforts to resolve suffering. This empathy, when deeply felt, naturally leads to action for alleviating pain.

5. Ahimsa: Beyond Mere Negation:

The text argues that Ahimsa is not just the absence of violence but a comprehensive ethical framework.
While negative Ahimsa (not causing external harm) is a superficial view, Jain philosophy delves deeper. The negative aspect of the term is contrasted with its inherently positive experience.
The principle of “Atmavat Sarvabhuteshu” (seeing all beings as oneself) is presented as the logical and emotional basis for Ahimsa. This leads to the positive aspect of Ahimsa as "the effort to remove the suffering of others."

6. Addressing the "Heartless" Criticism:

The author refutes the criticism that Jain Ahimsa is "heartless" (as suggested by Mrs. Stevenson), attributing it to a misunderstanding of the positive, compassionate dimension of Jain Ahimsa, which is both theoretical and practical.

7. The Challenge of Inevitable Violence:

The text acknowledges the philosophical challenges arising from the extensive scope of Ahimsa in Jainism. If all life forms are equally valuable and harming any living being is violence, then in situations where the existence of one life form necessitates the destruction of another (e.g., eating plants for survival), one is forced to choose between two forms of violence.
Those who value all life equally might neglect the positive aspect of Ahimsa because positive actions like service and charity inherently involve some degree of "karma-asrava" (influx of karma), which is linked to violence. If the ultimate goal is the cessation of all activity, then Ahimsa naturally becomes prohibitory.
Religions that do not grant equal value to all life forms or see other forms of life as subservient to humans do not face this dilemma in accepting positive Ahimsa.

8. Reconciling Negation and Action: The Role of Intent and Ahimsa's Nuances:

The author argues that the emphasis on renunciation (nivrutti) and the equality of life forms in Jain tradition has led to a greater prominence of the negative aspect of Ahimsa, especially for monks focused on renunciation.
However, relying solely on negative interpretations is a mistake. Ancient Jain texts contain references that, while seemingly supporting the negative aspect, also acknowledge the principle of choosing the lesser violence when faced with unavoidable choices.
The argument that positive actions like service involve violence is countered by the idea that such violence is partial and akin to a medicine, not poison. This "violence" in positive actions can be transformed into a means of liberation through righteous duty.

9. Jain Philosophy: An "Anekant" (Many-Sided) Perspective:

Jain philosophy is founded on anekantavada, which embraces multiple viewpoints and avoids one-sidedness.
Complete renunciation is impossible in life. Activity (pravrutti) is inherent to existence. Even basic bodily functions involve some form of violence.
When complete cessation of activity is impossible, one must choose activities that minimize violence. This is where positive Ahimsa finds its foundation.

10. "Nishkam Karma" (Selfless Action) and Iryapathik Bandh:

Actions performed with a sense of duty rather than attachment (nishkama bhava) can prevent bondage. This is the essence of Iryapathik Kriya and Iryapathik Bandh in Jainism.
Even the actions of Tirthankaras, performed for universal welfare, are considered Iryapathik Kriya. The karma generated is temporary and leads to purification, not bondage, because it is devoid of attachment and aversion.

11. The Role of Tirthankaras and Positive Ahimsa:

The lives of Tirthankaras exemplify positive Ahimsa. Their actions, including charity and service to the needy, are emphasized.
Even after attaining omniscience, Tirthankaras continue their activities for the welfare of the world, demonstrating that a sense of universal welfare persists even in a state of detachment. This welfare-oriented activity is not driven by attachment but by a deep-seated compassion.

12. The Nature of Punya (Merit) and Papa (Demerit):

A significant obstacle to recognizing positive Ahimsa is the notion that acts of service and charity (punya) lead to bondage, not liberation.
However, the author argues that this view is flawed. Punya is like soap that cleanses papa (demerit) and then naturally dissolves.
Ahimsa is divided into samparayik (associated with passionate karma) and iryapathik (associated with righteous duty). Iryapathik karma is temporary and leads to liberation.
Actions done with attachment are binding, but actions done out of compassion and a sense of duty, even if they involve some minimal violence, are not binding.

13. The Basis of Positive Ahimsa: Empathy and Duty, Not Attachment:

Positive Ahimsa is not based on attachment (ragatmaka) but on the principle of “Atmavat Sarvabhuteshu” (seeing all beings as oneself).
This empathy arises from a sense of shared existence and responsibility, not necessarily from personal affection or a desire for reciprocation.
Acts of service like tending to strangers or supporting medical camps are driven by compassion and duty, not necessarily by personal attachment.

14. The Equivalence of Life and the Dilemma of Choice:

The idea that all life forms have equal value is a significant contributor to the negative interpretation of Ahimsa. When protecting one life form requires harming another, this equality principle creates a dilemma.
The author points out that it's impossible to avoid all forms of violence, even for a Jain monk. Therefore, the focus should be on minimizing violence.
The argument that positive Ahimsa is flawed because it involves some violence is self-deceptive, as even individual existence necessitates minimal violence.

15. The Foundation of Society: Positive Ahimsa:

Positive Ahimsa, characterized by compassion, service, and cooperation, is the foundation of social life.
Unlike negative Ahimsa, which is primarily for individual spiritual practice, positive Ahimsa is essential for societal harmony and survival.
Societal progress relies on empathy, love, mutual cooperation, and the sacrifice of personal interests for the greater good, all of which are aspects of positive Ahimsa.

16. Distinguishing Atmiyata (Oneness) from Ragatmaka (Attachment):

The author clarifies that Atmiyata (feeling of oneness) is different from Ragatmaka (attachment). Atmiyata is selfless and universal, while attachment is self-centered and expects reciprocation.
The synonyms for Ahimsa also include "Rati" (affection), which in this context refers to selfless, universal love, not possessive or hateful attachment.

17. Relative vs. Absolute Ahimsa in Social Life:

The text acknowledges that in social life, absolute Ahimsa is not always feasible.
Society requires the protection of its members' interests, and this may sometimes involve situations where absolute non-violence cannot be upheld.
In cases of conflict between individual and societal interests, the greater good must be prioritized. Sacrificing lesser interests for a greater cause is a principle of positive Ahimsa.

18. Exceptions and the Necessity of Context:

The author discusses exceptions to strict non-violence, citing examples from Jain literature where monks might resort to violence to protect the community or individuals from severe harm (e.g., the story of Acharya Kalaka).
Such external acts of violence, if performed without personal malice or selfish intent, are considered non-violent in their essence.
The impossibility of achieving absolute Ahimsa in community life does not negate the importance of positive Ahimsa.

19. The Three Forms of Violence and the Absence of Intent:

The text defines three categories of violence: violence that is done intentionally (hinsa ki jati hai), violence that must be done (hinsa karni padti hai), and violence that happens unintentionally (hinsa ho jati hai).
Violence that happens unintentionally, without any intent or malice, and with utmost caution, is not considered actual violence in the Jain sense.
The four levels of violence mentioned are sankalpaja (intentional), virodhaja (due to opposition/circumstance), udyogaja (due to livelihood/effort), and arambhaja (due to origin/creation). Intent is crucial; sankalpaja is the worst, while the others, though involving some violence, are necessary for survival.

20. Value of Life and Social Responsibility:

The author stresses that in choosing between unavoidable violence, one must opt for the lesser violence, considering the indriya (sensory development) and spiritual growth of beings.
While valuing human life, it's crucial not to neglect other forms of life. Sensitivity towards ants should not come at the expense of human well-being.
The author concludes by reiterating that the positive aspect of Ahimsa has always been significant in Jain tradition and is essential for building a compassionate and cooperative society. The active promotion of this positive aspect is vital for the well-being of humanity.