Religion and Culture of the Jains

SR No.: 002009
Original Sutra Author: N/A
Author: Jyoti Prasad Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1999
Total Pages: 258
Language: English
Classification: Book_English, Religion, & Culture
File Size: 16 MB

Page 132

118
RELIGION & CULTURE OF THE JAINS
Sallekhana is, therefore, nothing but a wise, righteous and planned preparation for the inevitable death
Ahimsa
If Jainism has been described as an 'ethical system par excellence', ahimsa is the keynote of that system. It is also a feature which is often misunderstood, or not fully understood and duly appreciated. Nevertheless, this principle of ahimsa, non-violence or non-injury to life, is one of extreme importance and universal application. And, it pervades the entire length and breadth of the Jaina code of right conduct, the path. The chief criterion with which to judge the rightness and goodness of a thought, word or deed is ahimsa. If an action, or the conduct of a person, is ahimsaite, it is good and right, but if it involves himsā, especially avoidable himsā, it is bad and wrong, the degree of its badness depending on the character and extent of the himsa involved.
In fact, ahimsa is equated with dharma, the nature of the soul. It is essential, intrinsic and inherent nature of the pure soul, which is the state of perfect equilibrium, unruffled peace, complete equanimity and imperishable beatitude, devoid of ignorance, delusion and all sense of attachment of aversion. No wonder that ahimsa has been described by the ancient Jaina sages as Parama Brahma, the very God.
As soon as an individual soul (i.e., a person) deviates or departs from this spiritual nature or 'dharma' of its own, it becomes himsaka and commits himsă. In other words, so long as the soul remains vītarāga (devoid of attachment and aversion) and concentrated in self-realisation, it is ahimsaka, but no sooner does it get corrupted and develop passional states like anger, conceit, deceit, greed, sensual or sexual desires, feelings of envy, jealousy, hatred, etc., it becomes himsaka, causing injury, in the first instance, to its own self, to its own spiritual nature. This is subjective himsā, and it generally manifests itself in that persons' gestures, facial expressions, tone, speech and bodily