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ethics revolves. For Jainas violence represents all the vices and nonviolence represents all the virtues. Non-violence is not a single virtue but it is a group of virtues. In Praśnavyakaraṇa-sutra the term nonviolence is equated with sixty virtuous qualities, just as peace, harmony, welfare, trust fearlessness, etc. 10 Thus non-violence is a wider term, which comprehends all the good qualities and virtues.
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Non-violence is nothing but to treat all living beings as equal. The concept of equality is the core of the theory of non-violence. The observence of non-violence is to honour each and every form of life. Jainism does not discriminate the human beings on the basis of their caste, creed and colour. According to Jaina point of view, all the barriers of caste, creed and colour are artificial. All the human beings have equal right to lead a peaceful life. Though violence is unavoidable, yet it can not be the directive principle of our living, because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right to take my life then on the same ground of reasoning I have also no right to take another's life. The principle, 'live on others' or 'living by killing' is self-contradictory. The principle of equality propounds that every one has the right to live. The directive principle of living is not 'Living on others' or 'Living by killing' but 'Living with others' or 'Live for others' (parasparopagrahojīvānām).11 Though in our worldly life complete non-violence is not possible, yet our motto should be 'Lesser killing is better Living'. It is not the struggle but co-operation is the law of life. I need other's co-operation for my very existence and so I should also co-operate in other's living.
Further, we must be aware of the fact that in Jainism non-violence is not merely a negative concept, i.e., not to kill; but it has positive side also as service to mankind. Once a question was raised to Mahñvira, "O Lord, one person is rendering his services to the needy persons while other is offering pūjā to you, among these two, who is the real follower of yours ?" Mahavira answered, "First one is the real follower of mine, because he is following my teachings."12
The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But Jainism observes it minutely.
10 Prasnavyakarana-sutra, 2/1/21 Tattvartha-sutra, 5/21
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12 Avasyaka-vrtti, pp. 661-662
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