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2015 JAINA Convention
Jainism World of Non-Violence
is the relation of man toward his own self and interpersonal means relation of one man with the other. A man who himself is not at peace cannot give peace to others. Therefore, to be peaceful one is to be nonviolent Ghandhiji has rightly said that program of nonviolence is tough and slow process but the surest wау fоr peace,
Acharanga (3.82) declares that weapons (violence) are deadlier and deadlier endlessly but the non-weapon (non-violence) has no gradation, being uniform and identical." Thus, ahimsa is an ultimate virtue. Without ahimsa, to think of the world peace or the self-peace is impossible. A person may choose a particular species, of living beings, as permissible for the violence, but in fact, he indulges in violence to all the six class of living beings. For example, Potter making a jar, primarily causes injury to the earth bodied beings. but, simultaneously he injures water, air, fire, living beings also. Thus, violence of one living being means violence of all beings.
One of the eminent scholars of Comparative Religion and Philosophy. Prof. Arun Kumar Mookerjee once ask Acharya Mahaprajna (the 10th head of Shwetambar Terapantha Sect) that we all know that the essence of Buddhism is compassion similarly what is the essence of Jainism. Acharya Mahaprajna replied - it is Vitargata. Vitaragata means not to have any attachment or hatred towards any kind of living being. That is to say, to have the feeling of equanimity towards all living beings. In Jain terminology it is called samata
AHIMSA IN ACHARANGA by: Dr. Samani Aagam Prajna
Assistant Prof., Dept. of Jainology, Ahimsa has been an important IVBI, Ladnun principle in the history of Acharanga mentions various causes of violence. human civilization. All the Among them, the two main are Karma and Kama thinkers of humanity and the desire). It states that four kinds of persons indulge in founders of religious orders violence, viz. Afflicted, helpless (poor), those who are universally accepted it as a core difficult to instruct (non-understandable) and ignorant principle of human conduct does not know the reality). Afflicted people again are and cardinal virtue. Not only of two types
the indigenous religions, but in the semantic religions also non-violence is accepted . Allicted by passion as religious virtue. But, the universal acceptance of 2. Afflicted by sensual pleasure. the ideal of the non-violence does not mean that the ideal has been practiced by all the religions of the The person who is angry, egotistie, etc., loses the world in the same spirit. In Indian religions in general control over his emotions and thus indulges himself and Jainism in particular nonviolence is considered as in violence. Secondly, the person who is covetous of a supreme moral virtue
sensual pleasure or greedy becomes selfish. He does
not think for the benefit or the pleasure of others and Many Jaina canons like Acharanga, Surtakritanga, hence, indulges in violence. Dasvaikalika, Prashanvyakarana, etc. explains it in a wide and lucid manner Acharanga is the first Jaina Acharanga touches the subtle aspects of ahimsa and Aagam. It especially deals with the conduct of an himsa. It states that not only killing is violence but also ascetic. The main aim behind conduct is self-restraint. the act of injury, commanding, enslaving, torturing is There cannot be self-restrain or self-discipline without violence. Further, according to Jaina Philosophy, the the observance of non-violence. Therefore, for the physical violence is not only considered as violence complete actualization of the vow, Lord Mahavira but even the mental and verbal violence is also explained the liveliness of six kinds of living beings. accepted as violence. The path of ahimsa is not easy He expounded the liveliness in one-sense beings, such to be walked on. That is why, in Acharanga, it is said as plant, water, earth, air and fire. Thus, Acharanga to be the path of great heroes. Only the person who is lays great stress on the observance of non-violence, dedicated to the great path of liberation can practice
it. The path of liberation is impossible without the In Acharnaga, the aphorism 42 states, ahimsa as pure, practice of ahimsa. Therefore, it can be said the path perennial and eternal doctrine. It is so, because it does of liberation is the path of ahimsa not lose its validity in any of the three periods of time. In practical life also, we see that the person who is Peace and violence are two opposite words. Where violent cannot remain violent for 24/7. Moreover, he there is violence there cannot be peace and where may be violent to others but for family members he there is peace there cannot be violence. Peace is not has love and sympathy. But, on the other hand, one only the absence of war or violence or conflicts but it can remain nonviolent or in love with other for 24/7. is a state of harmony with the freedom from fear of This proves that ahimsa is the nature of the soul, and violence, it is the existence of healthy interpersonal not Himsa.
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At last, we can conclude that nonviolence is nothing but to treat all living beings as equal. The concept of equality is the core of the theory of nonviolence the observance of nonviolence is to honor each and every form of life whether it is one-sensed, or two or five-sensed beings. The principle of equality propounds that everyone has the right to live. Therefore, in Jainism, the directive principle of living is not living on others" but "living with others" (i.e.) parasparopagrahojivanam. Though in the worldly life complete nonviolence is not possible, yet our motto should be lesser violence is better living"
Acharya Mahaprajna, in the commentary on Acharanga Sutra, speaks of two kinds of samata svasamata and parasamata, that is, equanimity dependent on self and equanimity dependent upon others. One may ask, what is the need of equanimity towards self? Actually it is the prior need for equanimity dependent upon others. Svasamatā means in any condition favorable or unfavorable one has to be in a peaceful state, without attachment and hatred. In order to be in equanimity one has to have mental strength and spiritual strength. In case, if one is not able to tolerate the situation, favorable or unfavorable then, for defense he will prepare the weapons which are more powerful than the others.
Acharanga carries all types of information about himsa and ahimsa, like what is ahimsa, what are the causes, who indulges into violence, what are the effects, etc. are found. Therefore, we can say that it is an encyclopedia of ahimsa. Those who want spiritual development as well as mental peace in life should read Acharnaga
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| SR No. | 527538 |
| Book Title | JAINA Convention 2015 07 Atlanta GA |
| Original Sutra Author | N/A |
| Author | Federation of JAINA |
| Publisher | USA Federation of JAINA |
| Publication Year | 2015 |
| Total Pages | 124 |
| Language | English |
| Classification | Magazine, USA_Convention JAINA, & USA |
| File Size | 25 MB |