Jain Digest 2004 01 Vol 23 No 1

SR No.: 527091
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2004
Total Pages: 48
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 9 MB

Page 25

Ahinsa (cont.)...
Krutäparädhepi Jane Krupå Manthar Tarayoh Ishad Bäshpärdrayorbhadram Shrivirajin Netrayoh
person, against whom we have grudge, may or may not get hurt by our action; but our narrow-mindedness does hurt us by defiling our mind. It is a fact that if we adopt broad and liberal approach, others too tend to reciprocate. The reciprocity is the innate nature of living beings. This is observed even in the case of animals. If we are kind to them, they express, in their own way, the sense of gratitude. Human beings have better and more sensible way to reciprocate. We are however prone to forget this aspect and happen to ill treat other beings. Such hurting amounts to transgressions of this restraint. If we cannot avoid all types of such trannsgressions, we should at least not get involved in the following types as laid down in the Vanditu Sutra:
Vaha Bandha Chhavichchhea Aibhäre Bhatta Pän Vuchchhea
Padham Vayassaiäre Padikkame Desiam Savvam
It means: 'Blessed are the eyes of Lord Mahavir that got wet with tears of compassion even for the one who had been the offender.' A true Ahinsak has this sort of innate compassion even for the offenders.
Mahatma Gandhi also could show the capacity of positively reacting to others' wrongs. He had to face terrible distress from the Durban whites, when he went back to South Africa. He however felt that the whites indulged in such action on account of their misunderstanding about him and therefore declined to take any action against the offenders. In tune with that thinking, he evolved the movement of civil dis-obedience and non-violent resistance to all unjustifiable rules and regulations. During that movement he was careful to see that no harm is done even to his opponents. He did not want even to mentally hurt any one. His concept of non-violent resistance was effective there and ultimately that very concept gained independence for India. At the time of Partition of India, when communal situation got out of control, the Govt. had to deploy large military force for maintaining civic order in the west. For the eastern border, however, Mahatma Gandhi constituted one-man army for reestablishing the communal harmony. He had a vision to exile non-violence from the world.
(continued from Page 31)
It means that if I have indulged in transgressions of the first restraint in the form of deprival of life or tying too hard or amputation or overloading or depriving of food and drinks during the day, I atone for the same.
If we remember that all living beings have identical souls and all of them are destined to gain liberation sooner or later, our outlook towards them would change. We can then realize that by indulging in defilement towards any one else, we happen to defile our soul. With that realization, we would develop regard for every soul and stop perceiving any one as our foe. If any of them undergoes pain or misery, we would have sympathy and compassion for him. Eventually, this would lead to sense of amity. Extending the compassion and amity to every being is the symbol of true Ahinsä.
In order to illustrate true Ahinsä, let us take an event of Lord Mahävir's life. During the 11th year of his spiritual pursuit, a heavenly being named Sangam perpetrated terrible distress on the Lord in order to break his bearing capacity. For that purpose Sangam created a havoc during one night, while the Lord was meditating. Any other person would have been killed by those atrocities. Lord Mahävir however remained steadfast in the meditation and did not develop any ill will for Sangam. In the morning when Sangam was almost exhausted of inflicting pain, he saw tears in the eyes of the Lord. At last, he thought, he had succeeded in breaking the Lord's will. The Lord could read his mind and therefore said that the tears did not any way indicate his breakdown; they were flowing out of compassion for the horrible fate that Sangam had acquired for himself by inflicting the pain. This has been depicted by Acharya Hemachandrasuri in the following verse of the Sakalärhat Sutra
The next day in Gujarat Vidyapeeth, founded by Mahatma Gandhi, The International Centre for Jain Studies arranged, at their Prayer Hall, for Pramodaben's special lecture on Reverence for Life for All Religions through Ahimsa. After being welcomed and honoured by the Vice-Chancellor, Registrar and Principal, she gave an inspiring lecture with many religious references, practical examples, and psychological analysis of present conditions of today's societies, stressing humanity, human relations, and social tolerance. Hundreds of students were stimulated and inspired. Her dominant emphasis was that a nonviolent lifestyle is the only way to replace the present violence.
Mamta, Jain Meditation International Center, NY
JAIN DIGEST. Spring 2004 / 23
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