Jain Spirit 2003 06 No 15

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

Page 61

OUR RESPONSE TO TERRORISM
• MUIN
VIR
Misli
DON'T
PRONOS
ATTACK IRAO
b Brit
ATTACK
UP THEIR
Ahimsa in its proactive role afford to give food, etc., to others." Hard-heartedness is found within the western tradition. However, many of the opposed to religion and religious practice. Universal elements found in these western accounts are implicitly love is the foundation of religion. To remain indifferent contained within Jain thought in terms of general directives to other's happiness, comforts and benefits for the sake of about war. As noted above, when war is to be engaged in, one's own is also a case of violence."
Jain soldiers are never to be the aggressors, they are to In the above passage, Nyayavijayaji is bringing to our respond reactively in self-defence, to protect innocent life, the attention the fact that acts of omission (avoiding the stoppage Jain teachings and the Jain way of life. Jain tradition also of violence) are just as deadly and impious as acts of prohibits violence against non-combatants, because one's commission (to do violence). One can be viewed as complicit primary goal in life is to avoid doing harm to all living beings; in the violence itself if one does nothing to stop it. only those viewed as evil and destructive (combatants) could Continuing with the same passage, we see this contemporary be the recipients of violence. Jainism distinguishes between exponent of Jainism integrate the Gandhian tactic of passive intentional, premeditated violence and unintentional, resistance (satyagraha) as a means to stop violence:
accidental violence; thereby recognising that some uninten"Non-violence is a spiritual power. Noble bravery or tional violence may occur in the process of carrying out one's heroism demands self-sacrifice. To sacrifice one's self- daily activities, presumably including warfare if necessitated interests and even one's life - if need be - while resisting to do so. violence and supporting and fostering non-violence is the Looking at the overarching Jain directive to avoid bravery of high order. In spite of having his courage and violence if at all possible, one could presume that the Jains strength to fight, the person who controls his passion and would support the western principle of proportionality as they excitement on the passion-rousing and exciting occasions advocate the least possible violence to ward ofl a terrorist and does not yield to violence is the true practitioner of threat. Going one point further, perhaps the real distinctive non-violence...[Bodily strength is needed to save the Jain contribution to the philosophical dialogue over warfare innocent people from cruel attacks of tyrants, rioters and and prevention against terrorism is the emphasis on the the wicked enemies through brave counterattack and 'internal' dimension of war. Under such circumstances where confrontation. For the internal non-violence of the form a Jain must engage in war, he is required to remain calm and of keeping the mind calm and unagitated, this strength is detached. This emphasis on a cool head will lead to more as much needed as for the external non-violence of the care in the military activity, a heightened sensitivity to when form of protecting the people."
and where violence is warranted and when and where it can In this moving passage we see expressed the kind of intense be avoided, and a general reduction in the psychological and self-sacrifice that could explain why a Jain lay-person would spiritual damage that the violence of war inflicts on the forgo or jeopardise his own immediate spiritual advancement combatant. so as to protect and serve those in distress. It is hard to It goes without saying that 'ideally any member of the envision a nobler act of courage and compassion, reflecting Jain community would prefer to resolve any conflict, the same kind of unswerving love that leads a Bodhisattva to including terrorism, in a peaceful non-violent fashion and by postpone his final liberation till all other sentient beings are embracing a pacifist approach to the problem. brought to salvation. Truly this is the fullest expression of the Jain ideal of ahimsa, where one respects and cares for other Dr. Kim Skoog is Associate Professor of Philosophy at the living beings so much that one is willing to delay one's own University of Guam. A fuller version of this paper will appear spiritual liberation in an effort to protect others from harm. in Tara Sethia (ed.). "Ahimsa and Anekanta for Contemporary
Jain thinkers did not articulate a Just War theory as is Life' (Delhi: Motilal Banarsidass, forthcoming).
PHOTO: JAYESH GUDKA
June - August 2003
Jain Spirit
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