Ahimsa Varsh 2600th Birth Anniversary of Mahavir Swami

SR No.: 006949
Original Sutra Author: N/A
Author: Naresh Jain, P Jayaraman
Publisher: Bharatiya Vidya Bhavan
Publication Year: 2002
Total Pages: 64
Language: English
Classification: Book_English
File Size: 11 MB

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modern Darwinian formula of 'survival of the fittest.' The life of a living being is a life of mutual cooperation and assistance. Industry, labor, service and sacrifice of innumerable living beings are there behind the sustenance and growth of an individual. Thus every individual is indebted to the universal society of all beings. Even virtues and meritorious qualities can never be cultivated and fostered in isolation.
This concept of Ahimsa (non-violence), has evolved from logical thinking and from experience. It has an almost empirical basis, It has emerged from the doctrine of the equality of all souls. Everyone wants to live, nobody likes to die. Violence enters first in thought, it then manifests itself in speech and then in deeds. That is why they say that war is born in the minds of men. The quest for ahimsa is centered in Anekantavada, the philosophy that accommodates a multiplicity of points-of-view and of perspectives.
In Jain philosophy Ahimsa is said to be the supreme religion and himsa is considered to be source of all evil and of all miseries. Ahimsa is not limited to not harming the human beings, it extends to all living beings. This philosophy believes in the unity of life and regards all living
beings as equal. He who can be cruel to animals can be cruel to human beings too. Further, cruelty is not only an aspect of external behavior, but it is also an inner evil tendency. He who is cruel at heart will behave cruelly towards animals as well as human beings. He who is compassionate at heart, will behave compassionately towards all. Moreover, the Jain religion believes in the cycle of birth and rebirth. The soul is in one Yoni (existence) today; it may be in another Yoni tomorrow. It may be a fly today and a human tomorrow, This being so, man has no right to harm other living creations. One should behave sympathetically towards all, friends as well as foes. In fact there should be no enemy. Such is the importance of Ahimsa in Jain philosophy.
t is one of the tenets of Jainism that all living beings desire life and
not death, No one has the right to take away the life of any other being; to kill a living being is the greatest of sins, Life is dear to everyone, and we must have respect for life, Not only: "Love and Let Live" but also "Live and Help Others Live" should be our principle. Just as the head of a family looks after the welfare of the members of the family, a human being, who enjoys the highest place in
the evolution of life, should look after the welfare of other lower orders of creations.
The universe is full of living creations, big and small, and, therefore, it is impossible to exist without killing or injuring some of the smallest of the living beings. Even in the process of breathing, or drinking or eating, we almost unconsciously kill many sentient beings? Therefore, according to Jainism the minimum of killing should be our ideal. Moreover, it is more serious where killing is done intentionally or through indifference. Therefore, great care should be taken in all our daily activities to see that the minimum of violence is committed by our deeds, speech and mind.
It was after a gap of 2500 years that Mahatma Gandhi felt inspired by the same principles of non-violence and compassion that Mahavir propounded. In August 1946 Mahatma stood, unarmed before a violent mob and his compassion mehed their hearts. Mountbatten said at that time, "What a battalion could not have achieved, has been achieved by this frail man and has saved India from a conflagration." Nonviolence links Mahavir with Mahatma, "as if there was an in"isible traffic between Mahavir and Gandhi."
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