Jain Spirit 2000 03 No 03

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 58

WAR & PEACE
JAYU SHAH
injustices, and insists that while these Muslims. The participants of these injustices persist, engaging in the countless wars have all had one thing in politics of condemnation is futile. common - a fierce belief that they were Those on the other side, responding carrying out the will of God in the battle that no progress is possible while against heresy. Part of the process in violence or the threat of violence reaching such a firm conviction involves remains, often ignore the violence of the projection of human attributes, such their own community-or dismiss it as as anger and jealousy onto God. being merely reactive to the violence of All religions present their followers the 'real' terrorists.
with a set of high-minded yet simple Jainism, in its absolute rules they are urged to follow. I mean no condemnation of all forms of bimsa disrespect to theistic religions whose (violence) gives short shrift to both contribution to the world has been points of view. The deliberate infliction immense. Yet in the case of these of injury and pain on another being (be (especially monotheistic) religions, it human or insect) is always gravely where God is regarded as an allwrong. No religion or philosophy is as powerful entity watching over human rigorous as Jainism in its analysis and society, these rules have often been condemnation of the act of murder. obscured by a fear of God, and a Jainism teaches us that only human consequent desire to please and placate beings are capable of obtaining this Supreme Being. This secondenlightenment (moksha). To be reborn guessing of the will of God has led to as a human is a great privilege. Hence to many serious deviations from the take the life of any human is not only an original beliefs, which would have act of extreme and horrible violence, but deeply shocked those who first revealed also means cutting short the very rare them to the world. opportunity of a soul to break out of the Jainism, by contrast, rejects the cycle of rebirth. The Jain view on existence of either a creator or violence is also broadened to include interventionist God. Nowhere in Jain violence of thought and
scriptures is there word. Such a definition
any speculation on provides little comfort "No religion or the 'will of God' or for those politicians
whether God is whose puritanical refusal philosophy is as angry or pleased to have any contact with
with his people. former terrorists rests rigorous as Hence no holy wars uneasily with their fiery
have ever been speeches and continuous Jainism in its declared in the exploitation of inter
name of Jainism, no communal tensions. analysis and minorities Ultimately, at the
persecuted, no heart of the problems of condemnation promises of paradise Northern Ireland lies the
made for the age-old sectarianism of the act of murder of a nonbetween the two major
Jain.
The Christian sects in the murder” attainment of province. The history of
moksha ultimately Ireland and indeed
lies with the actions much of Europe is littered with religious of the individual by adherence to the wars - be it between Protestants and five vows and principles, such as ahimsa.
Equally, the anekanta principle against Orthodox or Christians against described above reminds us all how our
There is no way to peace. Peace is the way.'
Mahatma Gandhi
worldly attachments limit our ability to see this ever-changing universe clearly, thereby denying any of us the right to claim a monopoly on absolute truth. Non-absolutism, nonviolence and nonsectarianism - these are all principles from which any polarised society could greatly benefit. While they can create the environment that permits them to flourish, monarchs, governments or Gods cannot impose these ideals. The starting point must be at the level of each individual in that society. In Northern Ireland where the conquests of the 17th century are commemorated or relived as if they happened a few months ago, this calls for a new, far more gentle battle - as each one of us fights to free ourselves from the bitterness of history.
Ciaran Reilly lives and works in Dublin. He is a committed vegetarian and keen to promote Jainism in the western world.
March - May 2000 • Jain Spirit
57
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