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Purusartha-siddhyupaya mentions “The absence of attachment and other passions is nonviolence, while presence of these is violence. This is the essence of Jaina scriptures. There would be no violence even if vitalities are injured when a person is not moved by any kind of passions and is careful in his activity. But if one acts carelessly moved by the influence of passions, there is certainly violence, whether a living being is killed or not. Because, a passionate person first injures his ownself. It does not matter whether there is subsequently an injury is caused to another being or not." The will to injure and act of injury, both constitute violence, but of these two, first is more vital, so far as the principle of bondage is concerned. Thus, in Jainism every activity of mind, body and speech infatuated with passions and carelessness is called violence and absence of violence is non-violence.
POSITIVE ASPECT OF NON-VIOLENCE
Further, we must be aware of the fact that in Jainism nonviolence is not merely a negative concept i.e. not to kill; but it has positive meaning also as compassion and service to living beings. Once a question was asked to Bhagwan Mahāvīra ‘O Lord, one person is rendering his services to the needy persons while other is offering Puja to you, of these two, who is your real follower? Mahāvīra answered first one is the real follower of mine, because he is following my teaching
NON-VIOLENCE AND WAR
Just as peace and non-violence are synonyms so are the war and violence. There can be no war without violence. One who is engaged in war is definitely engaged in violence. Though aggressive and unjust wars have been condemned by all the religions yet
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Jainism and its History
