Satyagraha Aur Pashu

This Jain text, "Satyagraha aur Pashu" (Satyagraha and Animals) by Kaka Kalelkar, explores the applicability of Satyagraha, a philosophy of nonviolent resistance rooted in self-power and truth, to animals.

The central question addressed is whether Satyagraha can be effective against wild animals like lions. The author initially states that Satyagraha, in the conventional sense, would not be effective against such animals. This is because animals have limited intellect, lack introspection, and their predatory behavior is a natural part of their diet, not necessarily driven by malice in the human sense. The author points out that our perception of "fierce" (hinsra) is often subjective, based on our fear and how their actions affect us.

However, the author delves deeper, challenging the notion that animals lack a soul or spiritual essence. He argues that if God is love, then the presence of love in animals, such as their affection for their young and their willingness to sacrifice for them, indicates a divine spark. He cites examples of animals showing empathy, compassion, and even organized efforts to protect each other, like a buffalo nurturing another's calf. These actions, the author asserts, are manifestations of the soul.

Drawing upon historical anecdotes like "Androcles and the Lion" and a personal experience of his cat befriending a rabbit, Kalelkar argues that animals are indeed susceptible to the influence of love. He believes that if humans, through self-interest, have been able to domesticate wild animals, then through selfless love, they can certainly bring about positive change and reform in animal behavior. He quotes a Marathi poet's aspiration that with a pure heart, even enemies become friends, and tigers and snakes cease to be dangerous, suggesting this ideal is not unattainable but requires profound spiritual practice.

The discussion then pivots to the reason behind questioning Satyagraha against animals: the fear that if it's not applicable to animals, it might also be questioned in the context of humans with "animal-like" natures. Kalelkar acknowledges that some humans can be worse than wild animals. However, he emphasizes a fundamental difference: humans are social beings with advanced intellect, the capacity for introspection, deep communication through language, and, crucially, religion.

Religion, in its broadest sense, is presented as the unique attribute that distinguishes humans. This "universal religion" encompasses qualities like love, compassion, non-violence, forgiveness, courage, sacrifice, service, pursuit of knowledge, cultural adherence, truthfulness, purity of mind, and fearlessness. While human societies have sometimes misused religion, Kalelkar stresses that the potential for these virtues to manifest exists even in the worst of humans, a potential not yet seen to the same extent in animals. Therefore, the lessons learned from animals cannot be directly applied to humans, as all humans are inherently related and capable of influencing one another through the awakening of their inherent "religious" or moral consciousness.