Concept of Pancasila in Indian Thaought

Author(s): Kamla Jain
Publisher: P V Research Institute Varanasi

Page 64

Non-Violence
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Patañjali gives another sūtra to throw light upon the importance of ahimsā ; it says that the yogin who has established himself in it acquires a supernatural power. The sūtra says, “As soon as one has established in the abstinence from injury, his presence engenders a suspension of enmity."1 What in fact Pata õjali tries to emphasize is that the effects of abstention from injury not only pertain to the one who has established himself in it, but also to all others who are in direct contact with the yogin, because the yogin develops certain qualities which lead to complete suspension of enmity between men and men, or between animals and animals. Two animals who are supposed to have a natural hostility towards or hatred for each other can live in amity in the presence of such an exalted yogin. In general psychological terms this is called 'negative adaptation', i. e. an individual animal gets adapted to the negative circumstances, but the comparison between the yoga faith of Patañjali and the modern psychology should not be carried too far in this connection. However, a more rational interpretation would be that the yogin works for his own salvation, rather than for mutual co-existence of those who have inborn enmity; nor do we see any logical cause and effect relationship between the presence of an exalted yogin established in non-violence, and the loss of enmity among the different individuals who come in contact with the yogin.
All this, undoubtedly, shows the importance given by Patañjali to the principle of non-violence which is unique in the history of the so-called Vedic systems. He also discusses other four yamas which shall be dealt with in separate chapters.
Non-violence in Jainism
Chronologically, ahimsā in Jainism should have been discussed before the yoga system of Patañjali. But, since Yoga
1. 3iferiferi araferat & TEATT: 1-Pāt. Yoga, 2.35.