Jain Journal 1993 10

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

Page 44

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JAIN JOURNAL
stated by Acārya Tulsi in India and the Vegetarian movements amply speak about the significance of ahimsa. In most orthodox families there is a custom of finishing the supper before dusk. Thus the profession, food habit etc manifest in their lifestyle a basic faith in and option to ahimsa.
Foundational experience :-It is not ideas that we need today to understand the Eco-imbalance but what we lack is a heart to understand the basic and simple truth of life, the truth about Jiva and a commitment towards its protection. This truth arises from a foundational experience that 'life is dear to everyone and every creature hates pain's. The omniscient Jaina teachers have observed the 'misery of life and how creatures are tormented for one's own gain and pleasure's The Buddhist understanding of Dukkha (pain) and the means to be delivered from it is very significant-here. Historically speaking, during the Sth-6th centuries B.C. at the time of Buddha and Mahavira there were several expeditions and attempts to exterminate the tribal societies and great kings like Ajātasatru, the son of Bimbisára, succeeded in the campaign. There are references to the curses of Buddha, uttered against the growing state machineries. Obviously, the Religion of Abimsā, a long cherished practice by Sramaņa traditions even before the arrival of the Aryans in India, discovered its force in establishing itself into indigenous movements which later was systematized into philosophical systems like Jainism and Buddhism,
In a growing industrial and technological age 'life' is relegated to the second place. Only through a deep faith based on a sound metaphysical system can 'life' be upheld as the priority. Partisan or the Separatists view on life in a 'disintegral' sense. (human vs, animal, nature vs human, man vs universe etc) does not adequately bring out the full meaning of Ahimsa. Nature is not a secondary or a by-product to serve man and to fulfil his wants and needs. but rather a cohabitat and a co-worker in the path of liberation. The effort is mutual. And hence slogans like tho 'save life' and 'save the forest' etc is not a mere jargon but a profession of faith in ahimsa and, a. manifestation of a just anger at ruthless destruction of life and environment.
22 Sutrakytaiga, 1.11.9b, II 2.80; Acaranga 1.2.3.3.4, 2.5.5b 23 Acaranga, I.1.2, 1.6., 1.4a 2.6.26 and 3.1.1a 24 Filliozat, J(tr), Political History of India, Sushil Gupta Limited, Calcutta, 1957
Political events in the Times of the Buddha and the Jaina, pp. 181-82