ISJS Jainism Study Notes E5 Vol 03

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 54

Viśeşāvasyaka Sūtra provides sixty synonymous of Ahimsă including anukampā (compassion) and Dayā (piety). Some of these aspects have been specially brought out because they exhibit the keenness of the Jaina scholars to delve deep into the physical and psychological nature of man and his actions, and present a philosophy and practice which is all-embracing and beneficial. Additionally, these facts have a bearing on the actual practice of Ahimsa in real life, an aspect that would be dwelt with later.
Shorn of the arguments based on religiosity, the commonsensical and rational basis of Ahimsa is provided both by Mahāvīra and Buddha. Ācārānga Sūtra states:
"...... in support of this truth (Ahimsā) I ask you a question. "Is sorrow or pain desirable to you?"
"If you say, 'yes it is,' it would be a lie as it is against the evident reality. If you say, 'no it is not. You will be telling the truth. What I want to add to the truth expressed by you is that as the sorrow or pain is not desirable to you, so it is to all which breath, exists, lives or have any essence of life. To you and all it is undesirable, painful and repugnant”.9
This brings out the universal abhorrence to pain or sorrow and leads to the conclusion that since nobody wants pain or sorrow, we should not cause pain or sorrow to anyone. Similarly canons also stress that since all beings desire happiness, our efforts should be to work towards the happiness to all. Kant, the great western philosopher, was one asked whether he knew what the truth was. He, with his humility, replied in the negative. Further on being asked whether he could at least suggest the path of reaching the truth, he mentioned one of his categorical imperatives namely that something which is truth must be universal. Using this Kantian touchstone, Ahimsā emerges as the truth, because of its universality in terms of revulsion to pain or killing and common desire for happiness among all the living beings.
Buddha also preaches similar views.
The other support for Ahimsā is ethical. Jainism believes in plurality and equality of souls. No soul has an ethical right to dominate or harm the other beings. All souls deserve similar
Ayaro 2.3.63, p. 82, Jaina Vishva Bharati, Ladnun, V.S. 2031
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