Jain Spirit 2003 06 No 15

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

Page 27

FEATURES
AHIMSA: ANCHORING AN ETHICAL WORLDVIEW
AHIMSA: ANCHORING AN ETHICAL WORLDVIEW
L.M. Singhvi discusses the importance of ahimsa, which underpins Jain philosophy and lifestyle
"There is nothing so small and subtle as the atom nor any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life."
The principal elements of Jain practice are study (swadhyaya), reflection (dhyana) and meditation, which are also ordained in the Upanishads. In addition to the duty of remembering the 24 Tirthankaras and paying obeisance to the Acharyas, Jains are also expected to practise equanimity (samayika), review of lapses (pratikraman), balance of body and mind (kayotsarga) and giving up or abstinence (pratyakhyana). The teachings of Jainism are replete with an ethical worldview. The Namaskar Mahamantra is a prayerful invocation of reverence for the spiritual conquerors (Arhatas); the enlightened monks (Sidhas), the preceptors (Acharyas), the teachers (Upadhyayas) and all those who live the creed of goodness in thoughts, words and deeds (savva sahunam).
From the second Tirthankara, Ajitanatha to the twentythird Tirthankara, Parsvanath, the Sramana tradition taught four vows: non-violence (ahimsa), truthfulness (satya), nonstealing including non-exploitation (asteya) and non-acquisitiveness and minimal possessions (aparigraha). To these Mahavir added the vow of celibacy (brahmacharya), which was, however, implicit in the philosophy of restraint and
renunciation.
The vow of ahimsa is the first and pivotal vow. The other vows may be viewed as aspects of ahimsa, which together form an integrated code of conduct in the individual's quest for equanimity and the three jewels (ratna-traya) of Right Faith, Right Knowledge and Right Conduct. The vows are undertaken at an austere and exacting level by monks and nuns, and are called mahavratas: the great vows. They are also undertaken at a more moderate and flexible level by householders and are called the anuvratas: 'atomic' or basic vows. Underlying the Jain code of conduct is the emphatic assertion of individual responsibility towards one and all. Indeed, the entire universe is the forum of one's own conscience. The code is profoundly moral and ecological in its secular thrust and its practical consequences.
Jain philosophy and ethics are virtually synonymous with the principle of ahimsa, which runs through the Jain tradition like a golden thread. Ahimsa enjoys singular centrality in the Jain faith. Jains believe that non-violence is the supreme
religion (ahimsa parmo dharmah). It postulates reverence for life and avoidance of injury. It means kindness and compassion. It means environmental protection and prevention of cruelty to animals, birds and insects. Mahavir threw new light on the perennial quest of the soul with the truth and discipline of ahimsa. He said: "There is nothing so small and subtle as the atom nor any element so vast as space. Similarly, there is no quality of soul more subtle than non-violence and no virtue of spirit greater than reverence for life."
Non-violence is a principle that Jains teach and practise not only towards human beings but towards all living beings and nature. It is an unequivocal teaching that is at once ancient and contemporary. The scriptures tell us: "All the Arhats, Venerable Ones of the past, present and future discourse, counsel, proclaim, propound and prescribe thus in unison: 'Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being.""
In our strife-torn world of hatred and hostilities, aggression and aggrandisement, unscrupulous and unbridled exploitation and consumerism, the Jain perspective of non-violence is more relevant than ever. The teaching of ahimsa refers not only to wars and visible physical acts of violence, but also to violence in the hearts and minds of human beings, their lack of compassion for their fellow humans, animals and the natural world. Ancient Jain texts explain that violence (himsa) is the intention to harm, and that the absence of compassion makes actions violent. Without violent thought there could be no violent speech or actions. When violence enters our thoughts (bhava himsa), we remember Tirthankara Mahavir's words: "You are that which you intend to hit, injure, insult, torment, persecute, torture, enslave or kill."
Violence is manifested in many ways. Hatred and falsehood, recklessness in life, wasteful consumption, exploitation, oppression, deceit, pride, greed, anger, lack of consideration for others, curtailment of the legitimate freedom of others - these are all examples of violence. Intentional violence is different from unintentional violence. On the other hand, violence involved in the daily domestic routine of life such as cooking, eating, washing, bathing, worshipping and travelling are regarded as unavoidable and permissible. The same is the case with other chores and obligations of life. Defensive violence or
June-August 2003 Jain Spirit
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