Jaina Path of Ahimsa

Author(s): Vilas Sangve
Publisher: Bhagwan Mahavir Research Centre

Page 50

Implementation Of Ahirrsā-vrata
37
Along with flesh, wine and all kinds of intoxicants, or even stimulants, are prohibited. They ar not considered necessary for the life and well-being of the body. Wine is the birth place of many beings which are generated in liquor and hence those who are addicted to wine, necessarily commit Hinisā. Further, it is stated that wine stupifies the mind, one whose mind is stupified forgets piety; and the person who forgets piety commits Himsā without hesitation. Similarly, pride, fear, disgust, ridicule, ennui, grief, sex-passion, anger etc. are all forms of Hiṁsā and all these are concomitants of wine. Like wine, honey is also prohibited because it is considered that even the smallest drop of honey very often represents the death of bees. If one uses honey which has been obtained by some trick from honey-comb, or which has itself dropped down from it, one necessarily commits Himsā in this case also, because of the destruction of creatures of spontaneous birth born there. In the same strain the Jainas have been advised not to use stale butter as after a lapse of some time the butter becomes a birth-place of small beings due to extreme fermentation.
As regards the question of food and drink one thing must be remembered. Jainism admits that only liberated souls are in a position to observe complete non-injury and that mundane souls have to commit Hiṁsā for their maintenance as life thrives only on life. Though Hiñsā is unavoidable in the sustenance of life, Jainism, by rules of conduct, tries to limit it for essential purposes only. The rules of conduct never sanction injury, but they try to restrict it to the lowest possible minimum, by taking into account the gradations of injured living beings. The higher the stage of development of the injured being is, (i.e., the closer it has approached the state of perfection), the heavier the sin of the injury committed is considered to be. Thus, from the practical point of view, the sin of hurting a plant is smaller than that of hurting an animal, the sin of hurting an animal is smaller than that on hurting a human being, etc. From this standpoint, it can be understood why Jainism forbids flesh-eating, and, on the other hand, objccts little to the eating of vegetables. Therefore, what is enjoined on Jainas is simply this :“Do not destroy life, unless it is absolutely necessary for the maintenance of a higher kind of life”.
(3) Dress and Decoration :
The Jainas are required to pursue the path of Aninisā in the matter of dress also. They have not to wear the furs and the plumes that are obtained by torturing their owners- animals and birds. For the same reason the use of silken and woollen garments is prohibited for all