Jain Journal 1999 07

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

Page 55

JAIN : RELEVANCE OF NON-VIOLENCE IN MODERN LIFE
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of non-violence. It is said in Pravacanasāra 3.16. "A tiny insect may be trampled to death under the foot of an ascetic of restrained movement. However, since there is no attachment or hatred, no bondage is caused." In the third example though there is no injury or damage to vitality of the victim the person engaged is full of carelessness.
t is called Bhāva Himsā or mental violence. The last or fourth category is the worst example of violence. Hence we come to the conclusion that careless conduct is violence and careful conduct is non-violence.
Himsa or violence has been generally understood as harm done to others; for Jains, however, it refers primarily to injuring oneself – to
ur which prevents the soul's ability to attain Nirvana or emancipation. Thus the killing of animals, for example, is reprehensible, not only for the suffering produced in the victim, but also even more so because it involves intense passions on the part of the killer, passions which bind him more firmly in the grip of samsāra (transmigration). The Jaina concept of violence then is very broad in terms of the actions to which it refers, and the need for abandonment of such action becomes of permanent importance to the spiritual aspirant.
Non-Violence in Practical Life
Recognising that total adherence to non-violence is impossible for a householder, Jaina teachers have drawn a distinction between injurious activities totally forbidden and those which may be tolerated within strict guidelines. From this standpoint violence has been classified in the following four categories. 1. Sankalpi violence-involving deliberately and purposefully
injuring the living beings like organising bull fights etc. 2. Ārambhi-involving unintentional, but indirect injury to living
beings from acts necessary for normal life like cooking or cleaning. 3. Udyogi-resulting from industrial or agricultural activity of the
individuals for earning their livelihood. 4. Virodhi-resulting from opposing attack on one's life, property
or country. The saints or nuns abjure all the four types, but the layman can renounce only the first type, while has to indulge in the other three categories, but after observing vigilance.
The positive side of non-violence is as important as negative side. This side sometimes is not fully appreciated. The positive aspect implies forgiveness, kindness, compassion, charity and service. Ācārya