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Jaina Perspective in Philosophy and Religion
Every set of institution requires a virtue, without which it loses organic vitality and becomes mechanical, ineffective and perverted. However, if non-violence is accepted as universal social morality, we can achieve a better society and a happier world. Therefore, Roman Rollandi said that the 'Rşis' who discovered the law of non-violence in the midst of violence were greater geniuses than Newton, greater warriors than Wellington. Non-violence is the law of our species as violence is the law of the brute.
Ahimsā has become both a philosophy and a creed for Jainism. It is distinguished from the Buddhist and the Brahmanical thinkers who would justify wars and even hunting etc. They believe in the purity of intention but they are not very particular about purity of behaviour. For the Jainas, the behaviour ( external) must be as pure as intention4 (internal ). Hence, the Jaina-agamas classify himsā into Sankalpaja and Arambhaja. The former is committed with the sole intention of hinsă, the latter is committed unavoidably in the exercise of one's professions, duties, self-defence, etc. which may further be divided into Udyamis, Gșharambhi and Virodhi. The householder can abstain from Saukalpa ja Hims), but not from Arambhaja although he tries his best to avoid it. 6 The root cause of hirsa, however, is passion.
1, Rolland R.: Mahatma Gandhi, p. 48 quoted by T. G.
Kalghatgi, “The Jaina Doctrine of Ahinsa : A Critique",
Tour of the Karnatak University (N. D.), p. 25. 2. Aççhaśālini, p. 80. 3, Manusmeti, XV. 140-141. 4. Tatia, N. M.: "The Jaina Ideal of Ahimsa", Seminar on
Theory and Technique of Ahimsā, Delhi University,
1969, p. 6. 5. Jaina, G. C. : “Jainagama Main Ahirusa”, unpublished
article, p. 4. 6. Pañcadhyāyr of Royamalla, Sloka 813.
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