Views On Ahimsa Compassion And Samyaktva In Jainism

Here's a comprehensive summary of the provided text, "Views on Ahimsā, Compassion, and Samyaktva in Jainism" by Kristi L. Wiley:

The article explores the multifaceted understanding of ahimsa (non-violence) and compassion (dayā/kāruṇya) within Jainism, particularly in relation to samyaktva (right faith or view of reality). It highlights a potential tension between the emphasis on individual spiritual liberation and the outward expression of compassion, as seen in different interpretations and historical contexts.

Key Points:

• Centrality of Ahimsa: Ahimsa is presented as the supreme virtue in Jainism, even more so than in other traditions. While often understood as avoiding harm to others, Jainism also defines himsā as actions that harm oneself by hindering the soul's progress towards moksha (liberation).
• Motivations for Ahimsa:
  • Self-Centered Rationality: Some scholars, like Ronald Huntington, argue that Jain ahimsa is rooted in rational consciousness and individual responsibility for one's own spiritual liberation (kaivalya), rather than emotional or sentimental compassion. The motive is primarily self-centered, though achieving this goal necessitates consideration for others.
  • Positive Aims and Interdependence: Other interpretations, such as L.M. Singhvi's, emphasize the positive aspects of ahimsa, linking it to ecological philosophy, harmony, restraint, and a sense of interdependence among all living beings, as captured in the aphorism Parasparopagraha Jīvānām (all life is bound together by mutual support).
• Compassion as a Cornerstone: Compassion is consistently presented as a vital component of Jainism, often described as the guiding force of non-violence and the basis of religion. It's seen as a positive way of life, intrinsically linked to ahimsa.
• Classical Textual Views on Compassion:
  • Tattvarthasutra: This foundational text, accepted by both major Jain sects, lists compassion (anukampa) as a cause for the influx of pleasant karma (sata-vedaniya karma). Commentators define it as empathy, friendliness, and a deep feeling of kindness towards the suffering of others, as if it were one's own. Compassion can also be expressed through dana (giving) to the afflicted and mendicants.
  • Samyaktva and Compassion: Compassion (anukampa) is identified as one of the four indicative signs of samyak-darśana (right view). It is also listed among the mental contemplations (bhāvanās) that strengthen the five vows. This suggests that a correct understanding of reality is foundational for genuine compassion.
  • Mendicant and Lay Conduct: Classical texts like the Acaranga-sutra and Uttaradhyayana-sutra highlight compassion as a crucial quality for mendicants. Similarly, Sravakācāra texts for laity associate compassion with the observance of vows and the quality of an observant layperson, even linking abstaining from eating after dark to compassion for living beings.
  • The Root of Dharma: Compassion is repeatedly described as the "root of sacred doctrine" or "root of the whole sacred doctrine," underscoring its fundamental importance.
• The Role of Samyaktva: The text argues that true compassion, as understood in Jainism, is not possible for those who lack samyaktva (i.e., mithyadrsti or those with wrong views). Compassion is seen as an expression of spiritual progress, which itself is contingent upon a proper view of reality.
• Reconciliation of Individual and Social Dimensions: The article concludes by reconciling the seemingly self-centered motive for ahimsa with the broader concept of compassion. While individual spiritual liberation is the ultimate goal, it doesn't preclude social fellowship or compassion. The expression of compassion may have evolved over time and across different contexts (from protesting animal sacrifice to modern environmentalism), but its ethical value as an aspect of ahimsa remains consistent throughout Jain history. The practice of samayika (attainment of equanimity) embodies this holistic aspiration for universal friendliness, delight in virtue, compassion for the afflicted, and equanimity towards the ill-disposed.

In essence, the article demonstrates that while Jain ahimsa has a strong rational and self-liberative foundation, compassion is an integral and inseparable part of the path. It is not merely an emotional outpouring but a disposition cultivated through right understanding and expressed through actions that consider the well-being of all living beings.