Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 85

Jainism prohibits killing either in the name of gods by way of sacrifice or for guests as a mark of respect. One should not kill animals like lions, tigers, snakes etc., on the ground that they harm others. It has to be conceded that these animals do not harm those who do not put them in fear or hold out threats of harm. In the world of animals there is no wanton killing. In fact, as compared with men, animals behave more kindly and live together. Killing horrifies because all being wish to live and not to be slain. It is now found that even wild birds and animals have a purpose to serve and that is why a movement for protection of wild life is being undertaken by Governments and humanitarian organizations. Killing beings in misery or suffering, on the ground that they will be free from pain and agony is violence. In such cases, one should give medical assistance or nursing. Happiness and misery are the fruits of one's own karmas previously acquired. Acts of killing are positively harmful as they cause greater pain to the animals concerned than mere suffering due to disease or injury. There will be greater bondage of evil karmas to the killer. Killing is a great sin because all being wish to live and never wish to be slain. Compassion is the beneficent mother of all beings.
It would be well to stress here that Ahimsa is not something negative: it is another aspect of daya, compassion, which is, in Hemachandra's words, 'the beneficent mother of all beings,' the elixir for those who wander in suffering through the ocean of re-incarnation. This positive Ahimsa is expressed in the form of karuna-dana or abhaya- dana, the giving of protection to all living creatures. Samantabhara says that Ahimsa is the highest bliss known to beings in this world. (Ahimsa-bhutanam jagati viditam brahma paramam).
The consequences of violence are calamity and reproach in this world and the next. He who commits violence is always agitated and afflicted, being actuated by animosity. He suffers pain and suffering, sometimes imprisonment also. Therefore everyone should avoid violence and practice benevolence towards, all living beings, feel joy at the sight of the virtuous, show compassion and sympathy towards the insolent and ill-behaved. He who conducts himself in life in this way is able to practice non-violence and other vows to perfection. Thus the positive virtues which a votary of non-violence must possess are maitri (love or friendship), pramoda (joy and respect), karunya (compassion) madhyastha (tolerance) towards living beings as stated by Umasvami. Compassion towards all beings is as invaluable and miraculous in its effects, as a Chintamani gem, says Somadeva.
Satya (Truthfulness) Anuvrata
It is difficult to define truth, though its nature is understandable. Umasvami says that speaking what is not commendable is falsehood. Commenting on this Sutra, Pujyapada says that which causes pain and suffering to a living being is not commendable, whether it refers to actual facts or not. The words that lead to injury constitute falsehood. Samantabhadra says that he who does not speak gross (sthula) falsehood, does not cause others to speak and does not speak even the truth, if it is likely to bring danger (vipada) to himself or to anybody else, can be said to desist from gross falsehood. Amritchandra has given negative views of truth. According to him,
85