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INTRODUCTION TO JAINISM
This human body gets strong with nutrition and weak without it, so does this plant. This human body undergoes many changes, so does this plant.
- Achārānga 1.5.40
The Achārānga concept of violence is far more elaborate and wider in scope compared to the normal or traditional definition of violence. The reason behind prohibiting violence to any component (as defined in Achārānga) of the complex life-system on this planet is not easily appreciated. In order to appreciate it we have to understand the most amazingly complex, dynamic and fragile ecological balance existing in nature. We will also have to be aware how a seemingly insignificant but ignorant human action can disturb this balance and cause harm to innumerable living beings, including humans. Human ignorance often lies at the basis of a tree of destruction of an extensive ecologically balanced natural system. The complex balance in nature and its precariousness is ever more surprising while it rests on a multiplicity of seemingly independent constituents.
After defining the object and target of violence, Āchārānga mentions śāstra (weapon) as a means of violence. To hurt or destroy a thing employing a weapon (or tool of violence) is called violence (himsa). And this weapon is defined as anything, including our intention, which has attributes contradictory, conflicting or hostile to those of the object against which it is directed. To contaminate earth, water, air and fire with things having such conflicting properties is violence. This is a unique definition of a weapon and appears to be based explicitly on ecological parameters. If put in ecological terms, anything that pollutes and harms carth, water, air, and fire is a weapon and the act of polluting is violence. These four – earth, water, air, and fire – in the state they exist are the basic and essential components of the habitat conducive to life. Even the modern scientists and thinkers who have suffered the consequences of environmental pollution, have not been able to design
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