________________
ਡੀ
ਡੀ
ਡੀ
ਵੀ
ਡੀ
ਡੀ ਓ ਵੀ ਚ ਵੀ ਓ ਵੀ
ਵਾ
ਵੀ
JAINA CONVENTION 2017
MAHATMA GANDHI ON AHIMSA OF JAINISM In the words of Gandhi, "No religion of the world has explained the principle of Ahimsa so deeply and scientifically as is discussed with its applicability in every human life in Jainism. As and when the benevolent principle of Ahimsa or non-violence will be ascribed for practice by the people of the world to achieve their end of life in this world and beyond, Jainism is sure to have the uppermost status and Lord Mahavir is sure to be respected as the greatest authority on Ahimsa".8
HUMAN CONCERN, SO NON VIOLENCE: Though the emphasis is on personal liberation. The Jain ethics makes that goal attainable only through consideration for others. According to Umasvati, the author of Tatvartha sutra, 'nonviolence is unlimited tolerance, unconditional and reverence for life supreme.9
Padmanabh Jaini has observed, there is a "preoccupation with ahimsa within Jainism for no other religious tradition has carried ahimsa to the extreme of Jainas. For them it is not simply the first among virtues but the virtue".10
Jaina Dharma is identical with Ahimsa Dharma. Ahimsa is so central in Jainism that it may be incontrovertibly called the beginning and end of religion. Ahimsa according to Jaina teachers is not something negative but another aspect of daya compassion, a counterpart of Buddhist Karuna. The positive Ahimsa is expressed in the form of Karuna-dana or abhaya-dana, giving protection to all living creatures.
AHIMSA AND ANEKANTA Ahimsa is the origin (root) of Jaina practice. Ahimsa cannot be practiced without Anekanta point of view. Violence or non-violence depends upon the attitude of the doer. One who is alert has Ahimsa in his nature and one who is not alert, has himsa in his nature. This analysis is not possible without Anekanta viewpoint. Therefore one who has Anekanta viewpoint is a balanced vision (samyak-drusti) person and one who has balanced vision can only be balanced knowledge (samyak-Jnana) and balanced character (samyak-charitra).
Necessary corollary of Anekantavada is non-violence in speech and thought. One must respect others' point of view. If we insist on truth we must understand the beauty of compromise. This is the philosophy of relativism.
Non-Absolutism: Doctrine of multiple VISIONS.
Many kinds of differences exist between man and man: Differences of concept or belief Ideological differences Different interests
