What is Jainism

SR No.: 006714
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: Champat Rai Jain
Total Pages: 210
Language: English
Classification: Book_English
File Size: 11 MB

Page 159

AHIMSA
149
it is the recognition of the right to the joy of living in others that ensures our own joy. S'adi of Shiraz rightly urges:
میا زار مورے که دانا کش است که جان دارد و جان شیریں خوش است
[Tr. Do not injure the ant which is a carrier of grain; For it has life, and life is dear to all!]
It is wrong to imagine that we can prosper in defiance of dharma or that ahimsa is the cause of political downfall. Were the Hindus vanquished by Muhammadans because they observed ahimsa ?-or because their mutual feuds and jealousies prevented them from presenting a combined front to the invaders? Ahimsa does not forbid a king from fighting in defence of his kingdom; nor were the armies and kings that offered battle to the Musalman hordes pure vegetarians. The fact is that dharma is the true source of strength; but it must be lived to be productive of good. Where it is not put into practice it is bound to disappear, whether the books containing its teaching continue to exist or disappear in the bellies of moths. Those who practise ahimsa become contented, thoughtful, self-centred and brave; and are respected by others with whom they may come in contact; for, as pointed out elsewhere, dharma raises the rhythm of the soul, and ahimsa is the highest dharma.
Here again we conclude that those who put the accent on the spiritual side of life-and it is the true side-cannot but recognize ahimsa to be the highest dharma and the joy and glory of living.
In actual practice the operation of ahimsa paramo dharma-ahimsa is the highest religion- necessarily varies with the circumstances of each individual soul, inasmuch as most of the living beings are so circumstanced that it is impossible for them to avoid all forms of himsa at once. Jainism does not lose sight of this fact, but takes it fully into account in the formulation of the rules of conduct which it lays down for the guidance of its followers. The layman, when he enters the path which leads to Perfection and Bliss, begins by avoiding the doing of unnecessary harm; he then applies himself to the