Vaishali Institute Research Bulletin 1

SR No.: 522601
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1971
Total Pages: 414
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 9 MB

Page 164

THE JAIN IDEAL OF AHIMSA...
153
agricultural produce is not accepted, because then a votary of ahimsa must renounce agriculture although he knows that he cannot
enounce the fruits of agriculture, and that agriculture is an indispensable condition for the existence of mankind. “The very idea”, says Gandhi, "that millions of the sons of the soil remain steeped in himsa in order that a handful of men who live on the toil of these people might be able to practise ahimsā seems to me to be unworthy of and inconsistent with the supreme duty of ahimsa". (ib., 231). This is yet another argument against the claim of the Jaina monks and nuns that they live a life which is absolutely free from ahimsā.
The question of intention or motive also receives a new orientation in Gandhian philosophy, "Whilst it is true", says Gandhi, that mental attitude is the crucial test of ahimsă, it is not the sole test. To kill any living being or thing save for his or its own interest is himsā, however noble the motive may otherwise be. And a man who harbours ill will towards another is no less guilty of himsa because for fear of society or want of opportunity he is unable to translate his ill will into action. A reference to both intent and deed is thus necessary in order finally to decide whether a particular act or abstention can be classed as ahimsa After all intent has to be inferred from a bunch of correlated acts." (ib.. p. 227).
Gandhi was opposed to flesh-food. He was born and bred in Gujrat where the opposition to and abhorrence of meat-eating were in great strength among the Jainas and Vaişpavas. He however abjured meat out of the purity of his desire not to lie to his parents (MET, p. 36). He held flesh-food to be unsuited to human species (HD. p. 192). But he did not make a fetish of vegetarianism. "It should be remembered”, says Gandhi, "that mere jivadayā (kindness to animals) does not enable us to overcome the 'six deadly enemies' within us, namely lust, anger, greed, infatuation, pride and falsehood. Give me the man who has completely conquered self and is full of godwill and love towards all and is ruled by the law of love in all his action, and I for one will offer him my respectful homage even though he be a meat-eater." (ib, p. 240). One is here reminded of the dialogue between Kaśyapa Buddha and the ascetic Tişya as recorded in the Amagandha Sutta of the Suttanipata (II.2). We reproduce here only two verses (3 & 7), one from the questions asked by Tişya and annother from the reply given by Kaśyapa Budha.
Question na āmagandho mama kappatiti icceva tvam bhāsasi brahma bandhu / salinamannam paribhûnjamāno sakuntamamsehi susamkhatehi | pucchămi tam kassapa etamattham kathappakāro tava amagandho //