Jainism in a Global Perspective - Collection of Jain papers of 1993 Parliament of World Religions, Chicago

SR No.: 014010
Original Sutra Author: N/A
Author: Sagarmal Jain, Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 402
Language: English
Classification: Seminar & Articles
File Size: 23 MB

Page 192

Jaina Concept of Peace
163
right to lead a peaceful life. Though violence is unavoidable yet it can not be the directive principle of our living. Because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right to take my life then on the same ground of reasoning I have also no right to take another's life. The principle, live on other or 'living by killing' is self-contradictory. The principle of equality propounds that every one has the right to live. The directive principle of living is not 'Living on other' or 'Living by killing' but 'Living with other' or 'Live for others' (Parasparopagrahojivānāṁ).18 Though, in our worldly life, complete non-violence is not possible yet our motto should be 'Lesser killing is better Living'. Not struggle but co-operation is the law of life. I need other's co-operation for my very existence and so I should also co-operate in other's living.
Further, we must be aware of the fact that in Jainism non-violence is not merely a negative concept i.e. not to kill; but it has positive side also i.e. service to mankind. Once a question was asked to Mahāvira, 'O Lord, one person is rendering his services to the needy ones while other is offering Pūjā to you, of these two, who is the real follower ? Mahāvīra replied 'one who is rendering services to the needy ones is my real follower because he is following my teachings."19
The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But Jainism observes it minutely. Jainism prohibits not only killing of human beings and animals but of the vegetable kingdom also. Harming the plants, polluting water and air are also the act of violence or himsā. Because they disturb ecological balance or peace. Its basic principle is that the life, in whatever from it may be, should be respected. We have no right to take another's life. Schweitzer remarks "To maintain, assist or enhance life is good. To destroy, harm or hinder is evil." He further says. "A day may come when reverence for all life will win universal recognition."20 "The Daśavaikālika mentions that every one wants to live and not to die, as we do, for this simple reason Nigganțha that prohibit violence."21 It can be said that the Jaina concept of non-violence is extremist and non practical, but we cannot challenge its relevance for human society. Though Jainsim sets its goal as the ideal ofcomplete non-violence, external as well as internal, yet the realisation of this ideal in practical life is by no means easy. Non-violence is a spiritual