________________
When seeking to define ahimsa, Tulsi, a Jain Acharya and 20th century social reformer, described three conditions that must be met, Tulsi exhorts; “First, do not kill or hurt any living being, mentally, verbally or by actions, even to the extent of not inspiring others who commit himsa. Second, extend equanimity towards all living beings. Positive values such as respect, love, kindness, and compassion towards all are included in this. Third, be vigilant.” The first two occur when another being is involved. The third is internal. Whatever the time of the day, whether living in solitude or in a group, whether asleep or awake, there must be self-awareness. Whatever we do, we should do knowingly, said Acharya Tulsi. All our actions, our words, and our emotions should be positive; this is ahimsa. The first condition is a "do not.” The other two conditions are "do” commands. A combination of all three is a complete definition of ahimsa, or nonviolence. Being an ahimsak (non-violent) is symbolized by inner harmony and is an accomplishment in itself. All other triumphs will naturally follow. The definition and necessity of ahimsa is absolute, universal, unconditional, and eternal. There are no loopholes. The definition of ahimsa is not subject to different interpretations to suit the convenience and circumstances of a practitioner. Professor Padmanabh Jaini calls ahimsa the “central concept of Jaina ethics." While all Indian philosophical schools attach great importance to this concept, “none has carried it to the extreme of the Jainas. For them it is not simply the first among virtues but the virtue; all other restraints are simply elaborations of this central one.” By practicing ahimsa, Jains hope to avoid both deliberate as well as accidental injury to all other living beings. The practice of ahimsa is the first step,
7. Padmanabh S. Jain, The Jaina Path of Purification (Delhi: Motilal Banarsidass
Publishers, 1998), 8-9.
An Ahimsa Crisis: You Decide
75