Jain Journal 1984 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 12

JULY, 1984
It becomes clear from the study of Jaina scriptures that non-violence is the foundation of Jaina ethics. In Acārāngasutta Lord Mahavira has called non-violence to be pure Universal and ever-lasting religion; which absorbs the pain of all living beings. Discussing the broad meaning of non-violence it has been said that "one should not injure, subjugate, enslave, torture or kill any animal, living being, organism or sentient being."3
This is the essence of being enlightened and this is the essence of all religions that no animal should be killed. Non-violence is for the welfare of all kinds of animals visible and non-visible.5 There is no religion other than non-violence. It has been said in the Bhagavati-Ārādhanā that non-violence is the heart of all views of life and origin of all the stages of knowledge. Acarya Amrtacandra believes that all the rules of conduct of Jaina ethics have come out from non-violence. In this way non-violence is really the source of Jaina ethics and the basis of nonviolence is the feelings of one-ness in all living beings.
5
Jaina thinkers have elaborated the idea of ahimsă. Probably, no other religion in the world has defined, discussed, analysed and categorised the concept of non-violence in such details as Jainism has done. Jainas classify violence into 108 varieties so that the aspirant can detect even the minutest form of violence. According to Jainism abstinence from killing others must be observed in thought, word and deed. "Jainism was the first religion in India which raised its voice against any kind of violence, which is nothing but the expression of baser instincts of man. The Jain concept of ahimsa and Buddhist concept of maitri, have been major factors in raising the man from his baser instincts."8
In Jaina ethics the social and practical side of non-violence in addition to its spiritual side has also been discussed in details. A man has to perform various duties towards his family, society, country etc., while
3
Ayaro (ed.), Yuvacarya Mahaprajna, Jaina Vishva Bharati, Ladnun, 1981, p. 183.
• Sutrkrtangasutra, 1.4.10 and also Sacred Books of the East Series, vol. XLV, p. 247-48.
5 Prasnavyakaranasutra, 2.1.21-22, (ed.) Muni Hemcandra, Sanmati Jnanapitha, Agra, 1973.
6 Bhagavati-Aradhana with Commentaries, Solapura, Gatha, 790. "Purusarthasidhyopaya, Y. 42, (ed.), Ajit Prasad, Lucknow, 1933.
Samtani, N. H., Non-violence vis-a-vis Maitri Buddhist and Jaina Approach' paper published in Contribution of Jainism to Indian Culture (ed.) R. C. Dwivedi, Delhi, 1975, p. 143.