Jains in India and Abroad

SR No.: 007601
Original Sutra Author: N/A
Author: Prakash C Jain
Publisher: International Summer School for Jain Studies
Publication Year: 2011
Total Pages: 260
Language: English
Classification: Book_English
File Size: 6 MB

Page 58

and cooking food does involve violence to micro organisms (arambhi himsa). Agricultural and some other occupational activities might also involve violence (udyogi himsa). This type of violence can be avoided by the householder only when he has reached at the eighth step of his spiritual progress (pratima). Violence used for selfdefense or country's defense is called virodhi himsa. While these three kinds of violence are conditionally permitted, intentional violence (samkalpi himsa) involving violence for the sake of fun or violence performed under intense passion is absolutely prohibited. In any case, Jainism requires all forms of violence to be minimized at any cost. (Jaini 1990; Vallely 2004).
The cycle of violence is also vicious which can be broken only by transforming ourselves at the levels of thought, speech and action. Thus anger, hatred, curse, hurting and discrimination need to be transformed into forgiveness, understanding and love. It is for the reason of cruelty to animals that strict vegetarianism has been the way of life with the Jains for thousands of years.
2. Non-Absolutism (Anekantvad-Syadvad) We already discussed in previous pages the centrality of Anekantvad and Syadvad in Jain philosophy. The infinitely multi-faceted reality and its conditional perception by human beings and consequently varied viewpoints force us to accept the fact that reality can be comprehended and stated only relatively.
An understanding of Anekantvad-Syadvad would not only help in avoiding absolutist or one-sided views, but also help in forming attitudes and opinions that are informed by tolerance, openmindedness, and spirit of dialogue. "Absolute Truth cannot be grasped from any particular viewpoint alone because absolute truth is the sum total of all the different viewpoints that make up the universe. Because it is rooted in the doctrines of Anekantvad and Syadvad, Jainism does not look upon the universe from only anthropo-centric, ethno-centric or ego-centric viewpoints. It takes into account the viewpoints of other species, other communities and nations, and other human beings. Jains encourage dialogue and harmony with other faiths” (Jain, Y. 2007: 14).
Jains in India and Abroad