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Introduction to Nonvic
ver the next few issues of Jain Digest, we will be covering the applications of
Nonviolent Communications for compassionate interactions.
The story of Chandakaushik has helped me to reinforce my understanding about Non violence. Chandakaushik was a big black poisonous snake and he had bitten many people that few dared go into the fields. Using his powers Lord Mahavira, the Jain prophet and teacher tamed and persuaded Chandakaushik to practice the discipline of nonviolence. Within a short time the villagers discovered that the snake had become harmless. They took to throwing stones at it and dragging it about by its tail. After several days Lord Mahavira was very sad to find the snake wounded and battered, and he said to Chandakaushik, "What have you allowed to happen to yourself?" To which the snake replied, "But it was you who taught me to practice the discipline of nonviolence!" And Lord Mahavira said "Chandakaushik I asked you to stop hurting, but I never told you to stop 'hissing."
Jainism and Nonviolence:
Whereas the practice of nonviolence or Ahimsa prescribed as a Jain principle means "Do not injure, abuse, oppress, enslave, insult, torment, torture, hurt or kill any living being including plant and vegetables." The teaching of Ahimsä refers to the avoidance of wars and physical acts of violence but also to the avoidance of violence in our THOUGHTS, WORDS and ACTIONS. Ahimsa also refers to an active concern and compassion for fellow humans and other living beings. I have been able to understand that the intention to harm and the absence of compassion is what makes actions violent, but with the help of nonviolent communications developed by Marshall Rosenberg I am now able to practice nonviolence in a life enhancing way, even when things are not going my way at all. And still be centered and compassionate practicing the ahinsa that entails universal friendliness (Maitri), universal forgiveness (Kshamä), and universal fearlessness (Abhaya).
About the authors: Hema Hema Pokharna, Ph.D. is a researcher at The University of Chicago. She serves on the board of Council for the parliament of world religions. Born and raised in India, Dr. Pokharna received much of her religious instruction from Jain monks. Trained as a scientist Dr. Pokharna received extensive training at The Center for Non-violent Communication, Peace Grows. The Focusing Institute and The Gestalt Institute. She has published in science, humanistic and religious journals. Dr. Pokharna has presented over 600 workshops and lectures on stress reduction and interpersonal communication skills across the country and around the world. Her workshops provide powerful and practical training in becoming competent and compassionate leaders and professionals
Introduction: Born and raised in a Jain family, nonviolence, the core principle of Jainism is very much ingrained in my being since childhood. 1 practiced nonviolence by being vegetarian. This has been a way of my life, to the point that if I were starving and meat was the only food, I would rather fast than eat meat.
Non-violent Communication (NVC)
Given that we have the potential of practicing nonviolence and expressing compassion, what I have learnt is that the language many of us were taught interferes with our desire to live in harmony and love with one another. At an early age, most of us were taught to speak and think in moralistic ways, classify and label people which leads us to analyze and criticize them and express our selves telling people what's wrong with them something that I would say to my brother was "how rude you are" or "what a bad brother and my sister would fit into the classification of 'how lazy can you get?" Foundations of Non-violent Communications:
To remain connected with the source of our compassion we focus on the four components of observations without evaluation or interpretation, feelings, needs, and requests
Yet at the same time as a child when my brother would not let me join in the game of monopoly. or now my sister does not turn the lights off I flare into a temper beyond means and say things that are less than life enhancing. I use words and actions that can induce pain, hurt and contribute to violence especially when I am some how distressed or in pain. The language we use in such moments is a way of mentally classifying people into varying shades of good and bad, right and wrong which only provokes defensiveness, resistance and counterattack
OBSERVATIONS The concrete actions we see and hear at any given moments that are affecting our well-being. These are separate from judgments or evaluations we have about the situation.
18. JAIN DIGEST
FALL 2004
Jain Education Intemational 2010_03
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