Jain Digest 2002 12 Vol 21 No 4

SR No.: 527086
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2002
Total Pages: 56
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 11 MB

Page 44

Ahinsa, the nonviolence(cont.)...
Meanwhile, the bird could not digest the golden grains and Shudra, was given the high rank of a Ganadhar. Similarly a excreted the same. As the goldsmith saw that, he repented very Shudra named Haribal (the same book chapter 12) was initiated much for the distress perpetrated by him. But it was too late, and was sent for alms to a sacrificial Mandap. Chandanbälä, because Muni's soul had already left the mortal body. Here is though born as a princess, was undergoing the life of a bonded the case of sacrificing own life for protecting the life of others. worker. The Lord gave her the privilege of offering alms at the The Muni could have saved his life as well as that of the bird, if end of his fast for 5 months and 25 days. Moreover, he gave he had fabricated a story acceptable to the goldsmith. That would, equal status to the females in his order. Accordingly Chandanbälä however, amount to telling a lie, which the Muni could not do. became the head of nuns' cadre and even queen Mrugävati had Jainism insists on avoiding violence as well as lying. As such, to become her pupil. Similarly he gave equitable status to lay the Muni did not want to speak anything, which could lead to women. Revati, Sulasä and Jayanti were known Shrävikäs of either of them.
his order. The former two are now in heavenly abode and are Now let us review the concept of nonviolence in historical supposed to be 16 and 17th Tirthankars in the ensuing Utsarpini. perspective. Its first phase of not killing other human beings The last was highly learned. She could even raise questions in was prevalent in India during very ancient times. But there was the Lord's assembly. no bar against killing animals. Even the Rushies (Muni) did not Of all these measures, non-violence in the sense of not killhave objection to eating meat. That pattern seems to be preva- ing animals took roots in various parts of India. Vegetarianism lent even among Jains. We learn about the birds and beasts con- grew in Gujarat with the onset of Chävdä rule in the middle of fined in a yard for giving feast to the wedding party of Lord the 8th century under the influence of Shilgunsuri. Its growth Neminäth. The Lord objected to the slaughter of animals on was accelerated during Solanki dynasty, which was set up in such grounds and adopted the renunciation. Another example 10th century and it was well established during the administraoccurs during the time of Lord Pärshwanäth. By virtue of his tion of Jain ministers like Vimal, Santu, and Udayan. It reached occult knowledge, he noticed snakes in the firewood, which the pinnacle with the proclamation of Amäri (forbidding of aniwas offered in the Panchägni Tap of Kamath. The Lord inter- mal slaughter) by Kumärpäl under the inspiration of vened at the cost of courting Kamath's wrath and saved the Hemchandrächärya. Since Märwäd was a part of Kumärpal's snakes from being annihilated.
dominion, that was also covered and vegetarianism was estabThe concept of extending nonviolence to the animal life, lished there. Hinduism slowly adopted it in other parts of India however, might not have made much headway. The animal sac- and that trend grew under the influence of Vallabhachärya and rifices were adopted and they took a gigantic proportion by the Rämänujächärya. time of Mahäbhärat. Horse sacrifices were in vogue and there But there was a setback on several other fronts during the are also mentions, though rare, of human sacrifices. Moreover, medieval times. Untouchability took stronger roots and the conthere were several social customs in which violence was im- dition of Shudras became more miserable. The plight of woman plicit. Brahmins considered themselves as the agents of gods worsened; she had to be married as per choice of her elders and and looked down upon others. The condition of women was far remain loyal to her husband irrespective of his drawbacks, vices from satisfactory. Polygamy was the order and multiple wives etc. In case, the husband died, she had to cremate herself along became a symbol of eminence. Shudras were treated as worse with his dead body. The child marriage became the rule and than animals and their miseries knew no bounds. Lord Mahavir widows were forbidden to remarry. had to lay down his message under such conditions.
This was the condition till the advent of Gandhiji on the He could see that every being seeks to live happily; as such scene. He gave a new dimension to the concept of Ahinsä and no one has the right to hurt others. For that purpose he laid developed it on a scale not conceived earlier. He knew that the down nonviolence as the creed. He held the ritual sacrifices as sense of justice lies within every heart. But when the inner irreligious and declared that self-control is the true sacrifice voice is suppressed by force, not only does one succumb to (Uttarädhyayan Sutra Chapter 25). He insisted that one becomes such force, but may also start cooperating with the injustice. It Brahmin, Kshatriya, Vaishya or Shudra by his deeds. That very was not within the nature of Gandhiji to tolerate the injustice. chapter therefore lays down equanimity as the criterion for He considered it as a spiritual suicide. As such he urged not to monasticism, Brahmacharya for Brahminism, enlightenment for give way to injustice and gave the call to resist the same nonMuni and Tap for Täpas.
violently. Since that constituted the fight for truth, he termed He did not rest merely by laying the message, but actually such resistance as Satyägrah. put it into practice. Metaraj, who was raised in the home of a
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