Concept of Pancasila in Indian Thaought

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

Page 90

Non-Violence
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is only one-sided and partial, its positive counterpart is natural and necessary. Moral values originate from the very psychological make-up in which a predominent place is occupied by 'love'.
The feeling of love designated by various names such as compassion, friendliness (karuņā or metta) has been given special favour in Buddhism. The Middle path theory of Buddhism in this sense has made a more realistic approach to life. For those who are in distress, as the first noble truth points out, compassion is needed to be cultivated. Thus the positive aspect of non-violence in terms of compassion, sympathy, friendlliness occurs in a very high degree in Buddhism, even more specially in the Mahāyāna sect. Though in Jainism too, as has already been shown, the positive aspect is seen quite frequently, but its trend towards a little more rigorous asceticism, in a way, deterred it from adopting the positive aspect to the same extent as adopted in Mahāyāna Buddhism, where it has remained not only an ethical principle, but also the basis of even philosophical conceptions, and where the concept of karuņā or 'mahākaruņā' surpasses all other philosophical or ethical principles. It is regarded as essential not only for those who are in bondage but also for those who are liberated. It is held that Bodhisattva would not consider himself free and satisfied so long as a single soul remains in bondage. It is said that he would preach his doctrine or 'dhamma' again and again to all those who are still in bondage, only out of compassion for them. "Long after Buddha had passed away, in the theological evolutions of Mahāyānism, the conceptions namely of Mañjusri and Avalo. kitesvara-wisdom and compassion, were personified. And Metteya or Maitreya-the future Buddha has been conceived as one who will revive the spirit of loving kindness among men."1 Not only in Mahāyāna sect where it reaches its climax, the positive aspect of non-violence can be clearly seen even in the Theravāda.
1. E. R. E., vol. 8, p. 160.