Tulsi Prajna 1995 10

SR No.: 524585
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1995
Total Pages: 174
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 165

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TULSI-PRAJNA
equipped with a mind, the creature who have sensual experiences (indryavati) are the best. Those experiencing taste are better than those who experience only touch. Those who experience smell are better than the above two. Those who evperience sound are better than the above three. Those who know the difference among the various types of colours are better than those above. Those having teeth on both sides of the mouth are stiil better. Among these, again, the best are those who have many feet. Four footed ones are still better. Two footed ones are even better than the four footed ones, 2
The being belonging to the four castes, i.e. human beings, are better than other two footed creatures. Among the four castes the brahmana is the best. Among the brahmins those well versed in the vedas are the best. Among these, again the best are those who know the implications of the vedas. Still better are those who can dispel doubts. Among these again, those are the best who perform their own duties. Even more excellent are those who are free from attachment and do not hanker after the fruit of their own merit."
The Jainas, too recognise a hierarchy of life. Those who practise ahimsa, but are unable to renounce the himsa towards immobile beings should at least give up bimsa towards mobile beings.“ The distinction among one-, two-, three-, four-, and fivesensed beings occurs repeatedly, and also a distinction is made between rational and non-rational five-sensed beings. Although the Jainas recognise the hierarchy of life it has not the same impact in actual practice. In Jainism the idea that every life-unit is of equal value effectively counter-balances the importance of hierarchy.5
According to Buddhism, it appears, to harm a less developed form of life is a lesser offence than to harm a more developed form of life. This view is supported by R. S. Hardy who explain that he who kills a large animal will accrue greater demerit than he who kills a small creature, because greater skills or artifice is required in taking the life of the former.?
The above referepces show that the hierarchy of life is recognised in all major schools of Indian thought. From the principle of hierarchy does not necessarily follow that all forms of life are equally valuable, but what follows from it is that smaller form of existing beings can be sacrificed for the higher ones. The recognition of the higner value of higher forms of life does not imply any justification for the sacrifice of less developed forms of life in the interests of the more developed forms of life.