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APRIL, 1990
Complete Ahimsa in its highest aspect is practised by one who has renounced all worldly pursuits, and has adopted the discipline of a saint's life. A true believer in the householder's stage abstains from samkalpi himsā, but is not able to completely avoid arambhi himsā, although he tries his best to avoid it as far as possible, and makes a steady progress in such endeavour.
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It would thus be clear that the dictates of Jainism and the practice of Ahimsa are not only quite consistent with, but also helpful in material progress and prosperity, social, economic and national advancement. It is an entirely mistaken notion that Ahimsa makes cowards of men, or that Jain Ahimsa has led to the weakening of the Indian nation, and to the fall of the Indian Empire.
Jainism, a Practical Religion
Jainism is a practical religion. It is a religion which can be practised while one is engaged in the daily transactions of life in this world. It helps in the everyday affairs of mundane life. It adds to the success of a businessman, of a man in power and responsible position, of an artisan, and an artist, and of a labourer in the street, and of a man who is placed in the lowest, the dirtiest, and the worst position in life. It is a religion which can not only be professed but lived. A Jain, while professing and practising Jainism, may well be a victorious king, a successful statesman, administrator, executive or judical officer, a successful factory manager, an inventor, a scientist, a doctor, a soldier, an engineer, a tradesman, a lawyer, a farmer, a labourer, an artisan, or an artist.
Apostles of Ahimsa as already shown have been rulers of vast territories, have fought battles, have vanquished armies, and have founded empires. They have awarded merited punishment to murderers, robbers, ravishers, thieves, swindlers, and criminals of sorts. The land in their charge used to be proverbially fertile, and the people happy and prosperous.
If a country is attacked, the Government will certainly resist the invasion, will fight battles, in which many may be killed, and many more wounded, property destroyed and general peace and prosperity threatened. A citizen may also cause injury to his assailant in order to defend his person and property. And all this will be acting within the principle of Ahimsa as practised by a householder. The injury in such cases is not caused with the primary intention, desire or design to cause harm. The motive is the decisive factor. Some carping critics of Ahimsa go to the
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