Jain Journal 2002 07

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

Page 27

Dr. Arpita Chatterjee : Some Perspectives of Ahimsā
The Tibetan plateau is one of the most difficult and inhospitable among countries. This has resulted in the development of a culture that is distinct as well as unique. In every aspect of life, we find the Tibetan way to be different from others. And Ahimsa is no different.
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Ahimsa and its connotation has come down to us through the ages and is one of the main tenets of the Buddhist and Jaina thought and philosophy. As the term suggests would indicate an attitude of non-violence towards all living creatures both man and otherwise, maintained even at the cost of self gain.
However, the broad meaning remaining the same, contextual differences do exist. By context again we mean the person, the place, the geographical features, the situation and others.
In Tibet Ahimsa has evolved in its own distinctive way. A systematic and chronological study of the history of Tibet helps reveal the development of ahimsa among the people there.
Tibetan history is clear to us from the seventh century A.D. when Buddhism, the religion that epitomizes non-violence was introduced there. Prior to this Bon was the pre-Buddhist religion of Tibet. It was essentially Shamanistic in nature and had all the elements like human sacrifices, propitiating good and evil spirits and many other rituals and customs of life that were not quite in line with the concept of non-violence. During the reign of King Srong-tsan-Gampo, (7th century A.D.), Buddhism was introduced in Tibet by two of his queens. His Chinese and Nepalese queens were devout Buddhists and had brought into Tibet with them images of the Buddha and the religion as well. The King naturally took to Buddhism and the religion got royal patronage and was also declared the national religion. The combination of the two inevitably also brought about innumerable initiations and lots of development.
However, even a century after Buddhism was brought to Tibet it could not get a strong foot hold against the dominant Bon religion and its followers. Early Indian pandit Śantirakṣita, who went to Tibet to preach Buddhism, was harassed by Bon followers and had to return unsuccessful.