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Essence of Jainism
on non-violence has taken place between the Jain and Bauddha traditions. Even in an ancient Agama work like the Sūtrakriānga we come across a refutation of the Buddhist view on non-violence. Similarly, a ridiculing refutation of the non-violence of the Jainas is found in a Pitaka work like the Majjhimanikāyı The same old refutation is found in the later Jain works like Viryukta etc. and Abhidharma Koşa etc., though in a new light. However, both the traditions are one and unanimous in their refutation of the Vedic violence. Now, when there is no basic difference in their defini. tions of non-violence, how is it that mutual refutation went on between the two right from the beginning ? This is indeed a puzzling question, Clarification to this will be available to us when we read and study the literature of both with greater concentration. One of the many reasons here is this. The Bauddha tradition did not accept the excessive restraint on external activities of man which the Jain tradition resorted to in order to put into practice the most subtle definition of ninefold perfect non-violence. It is clear that this internal mutual refutation resulted from the excessive restraint on external activities on one side and the looseness born of resorting to the middle path on the other. In the discussion on non-violence in the Jain literature, cbis refutation forms a vita! part.' An impartial study and observation of this mutual refutation in both the traditions convinces us that both have wrongly understood each other. One example of this is the Upālisulta of the Majjhimanikāya and the other is the Sutrakştānga. (1.1.2.2432; 2.6. 16-28)
Violence of the non-violent type
Just as the Sanghas of the Sadbus continued to expand and - wideo and new problems arose in view of new circumstances follo
wing different places and times, the Jain philosophers revealed a new clear thought from the definition and analysis of non-violence. It was that if some lise is killed or one is forced to put an end to some life in a total absence of infatuation, this violence is of the stare of non-violence. It is therefore not only blemishless, it
1. Vide the Jaio and Bauddha quotations in
Jñanabindu-lippana,"
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