Positive Non Violence

SR No.: 006917
Original Sutra Author: N/A
Author: Kanhaiyalal Lodha, Dalpatsingh Baya
Publisher: Prakrit Bharti Academy
Publication Year: 2011
Total Pages: 344
Language: English
Classification: Book_English
File Size: 5 MB

Page 37

Whenever these conditions dominate the social structure crumbles and the society perishes. It is amply clear that whenever the society stands intact it is neither on the basis of violence nor on that of negative and indifferent non-violence; it will always be on the basis of positive nonviolence. However, we must remember that as it is not possible to observe indifferent or unconcerned non-violence while being engaged in the activities of positive non-violence, it is also not possible to observe indifferent negative or complete non-violence in the social life as well.
It is the relative non-violence, or the one with exceptions that is the basis of social life. The main consideration in front of any social organisation is that of the preservation of its members' interests, and where such a consideration prevails it is not possible to observe absolute non-violence. Conflict of interests is an essential part of social life. Many a time the benefit of some depends upon the harm to the other. Under such circumstances of social or organised systems of living observance of absolute or indifference or irrespective non-violence becomes impossible and we have to resort to exceptions. Again, when there arises a conflict between personal interests and social interests, we cannot remain aloof or indifferent under the pretext of complete or absolute non-violence. When there is a conflict between personal interests and social interests, we have to sacrifice personal interests for the sake of social interests. Those personal interests may be our own or those of the others. When some society or nation or some of their members are driven by their selfish interests and become bent upon violence or injustice towards others, we cannot remain aloof or indifferent watchers under the pretext of complete or absolute nonviolence. As long as the complete unification of the whole human society, as visualised by the Jaina thinkers of yore, is not realised, as long as the whole human society does not become committed to observance of complete non-violence, it will not be possible to claim complete or absolute non-violence in the human society.
Within the ideal of complete or absolute non-violence presented by Jaina seers, whenever a question of safety of the religious or social
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Positive Non-Violence