Jainism The Cosmic Vision

SR No.: 034278
Original Sutra Author: N/A
Author: Kumarpal Desai
Publisher: Mahavir Foundation
Publication Year: 2008
Total Pages: 137
Language: English
Classification: Book_English
File Size: 2 MB

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Jainism: The Cosmic Vision
such persons are condemned to be sent to hell after death or may have to undergo sufferings in the next birth or life. That is why it is said that one, who is wise and rational, does not indulge in violence of any kind. The Jain religion considers inflicting of pain or even indulgence of criticism of others as different forms of violence. If one cannot extend even a single moment in the life of others, one has no right to take away any moments in the life of others through violence. When one hurts the feelings of others or uses bad words for others, also indulges in violence, though of a different form.
The Jain religion also considers it an evil act of violence not only when one indulges in it directly, but also when one supports or encourages others to practise it. Thus the Jain concept of violence is very broad and it encompasses violence not only through deeds or action, but also through words, speech etc. The word Jayana in the Jain religion implies that one should be careful in not inflicting any form of violence on any organism - big or small. Even when violence is perpetrated on the smallest of the living being because of our idleness or negligence, it is not permissible or acceptable in the tenets of the Jain religion. Hence even that type of violence is also prohibited by the Jain religion. Not only the violence by deeds, but violence in thought is also prohibited. Further, sticking rigidly to ones opinions or summarily rejecting the opinions of others is also one form of violence. The Jain religion takes into consideration the concept of non-violence in the context of diet or food also and precribes for its followers a completely vegetarian diet. Acharang Sutra of the Jains says that no one
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Compassion Towards Animals should commit violence against any animal, organism or being and that alone is the purest and the most durable form of religion. The very first chapter of the Acharang Sutra refers to the causes and instruments of violence. When any one indulges in violence against mute and dumb animals, it is not only against the tenets of society and religion, but it is also violence against self and one's own soul.
The Jain religion has a new approach to compassion towards animals when it says that when you torture an animal or persecute it, or make it unhappy, your acts are not directed so much against the animal, but in reality it is directed against your own self. Man is today experiencing the effects of his own deeds. He has fallen or uprooted hundreds of trees with the result that rains have now become scanty, disturbing the cycle of nature. Man has been killing and slaughtering animals on a large scale which has brought disaster to his very existence. Hence protection of animals is necessary for makind to protect himself. The happiness of animals is a necessary concomitant of the happiness of man. In the same manner, the existence of animals is a necessary concomitant of existence of man on this earth. A very simple rule propounded by the Jain religion in the context of compassion towards animals is 'what you sow, so you reap.' If you harass others, you, too, would be harassed and you will have to suffer the pangs of it. Violence and torture have made animals supportless. If you continue to harass and torture mute or dumb animals, it would one day boomerang and would result in a retaliatory assault on you. One should first decide what one wants to get or achieve in life and give everything generously to others. If you want to be happy, distribute happiness to all without reservation.
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