$JES 401 Jain Philosophy and Practice 2 Level 4 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

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In order to avoid violence it is necessary to know the various ways in which violence is incurred. Himsä is of two kinds:
Sankalpi (intentional) Hunting, offering animal sacrifice, killing, hurting, possessing, and exploiting animals for amusement, decoration, business or sport are examples of intentional Himsä. Abstinence from those is possible without any difficulty. All Jain householders should practice this type of Ahimsa. Ärambhi (occupational) Arambhi Himsä is Himsä сommitted by a householder in the ordinary course of his living. It is of three kinds: Udyami A householder commits Udyami Himsä while he undertakes some occupation in order to support himself, and his family, organization, or country. Gruhärambhi Gruhärambhi Himsä is committed in carrying out domestic acts like preparation of food, constructing a home, cleaning etc. Virodhi Virodhi Himsä is committed in self-defense or defense of person or property of family members and friends or in defense of a nation. However, aggression is strongly discouraged. One has to defend against thieves, robbers, dacoits or enemies in battle. Jainism does not preach cowardice. Himsä must not be indulged in as a matter of hostility or revenge.
Five Transgressions (Atichär) of the Vow of Ahimsa • Binding any creature and putting them in a cage
Beating and chasing of animals • Removing their organs or castrating them
Making them carry heavy loads
Starving them without food and water These affect the purity of the vow, as each of these five acts bring suffering to these living beings. The consequences of violence (Himsä) are calamity and reproach in this life and the next life. He who commits violence is always agitated and afflicted, being actuated by animosity. He endures pain and suffering, and sometimes imprisonment too. Therefore, everyone should avoid violence. They should practice benevolence towards all living beings, feel joy at the sight of the virtuous, show compassion and sympathy towards the afflicted, and adopt an attitude of tolerance towards the insolent and ill behaved. He who conducts himself in this way is able to practice nonviolence and other vows to perfection. Thus, positive virtues, which a person dedicated to nonviolence must possess, are Maitri (love or friendship), Pramod (joy and respect), Karuna (compassion), and Mädhyastha (tolerance) towards living beings. Is it bravery to yield to the passion of anger and fury, and to enter into a fight with one's adversary? Bravery consists of non-violence, that is, restraining the mind from being under the sway of anger and cruelty; it consists of keeping the mind cool and calm by using the internal virtuous strength of discretion. Mental or spiritual strength, which is a form of non-violence, is a superior to physical strength. Non-violence is a spiritual power. Noble bravery or heroism demands self-sacrifice. Sacrificing violence, supporting, and fostering non-violence is bravery of high order. Opposing violence only verbally, and
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