Jinamanjari 2002 04 No 25

SR No.: 524025
Original Sutra Author: N/A
Author: Jinamanjari
Publisher: Canada Bramhi Jain Society Publication
Publication Year: 2002
Total Pages: 76
Language: English
Classification: Magazine, Canada_Jinamanjari, & Canada
File Size: 5 MB

Page 61

The doctrine of syadvada or anekanta (multi viewpoint) form the basis and the sinc qua non of the Jain system of thought. It requires that all facts and assertions should be studied in relation to the particular point of view involved and with reference to the particular time and place. If these differences are clearly understood, the differences in principles will vanish and with them the social bitterness. Obviously, this is the best means of promoting common understanding and goodwill amongst the followers of different faiths - religious toleration, fellowship and coexistence are the essence of Jaina philosophy.
I shall now deal with another principle of Jainism which is also of great importance and universal application, but which has frequently been misunderstood and misrepresented. This is the principle of ahimsa or non-injury to living beings. Briefly stated, it comes to mean this: life is sacred in whatsoever form it may exist. Therefore, do not injure any living thing -- let this be the highest ethical principle. Be a gentleperson! A gentleperson is one who has no tendency to do violence.
Every religion worth counting recognizes the sanctity of human life. Jainism wants the same feeling to be extended to the other forms of life as well, namely the beasts, birds, and smaller creatures. But one might say that living in the world it is nearly impossible to practice absolute abstention from injury to all forms of life. To some extent this is true; so Jainism distinguishes various kinds of injury according to the mental attitude of the person committing the act -- for it is the intention behind the act that causes sin. It is conceded that a good deal of injury to life is involved even in the daily duties of an ordinary man (e.g., in walking, cooking, washing, and the like). The various operations of agriculture and industry also cause destruction of life. Life again may have to be injured and even destroyed in the act of defending one's own life and property.
With the catholicity that characterizes all its rules, however, Jainism does not prohibit a householder from committing these three kinds of himsa which may be called accidental, occupational, and protective; rather, shirking from them would be considered a dereliction of duty. It is only the intentional and deliberate injury to life that is prohibited. It is only the injury for injury's sake, the injury caused for pleasure or the fun of, that a householder is recommended to guard himself against.
Whenever the occasion arises, let the individual ask themselves the question, "is it necessary for me to injure this being, and if so, what