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group of virtues. In Praśna-vyākarāna-sūtra the term non-violence is equated with sixty virtuous qualities, just as peace, harmony, welfare, trust, fearlessness, etc. Thus, non-violence is a wider term, which comprehends all the good qualities and virtues.
Non violence is nothing but to treat all living beings as equal. The concept of equality is the core of the theory of nonviolence. The observance of non-violence is to honour each and every form of life. Jainism does not discriminate human beings on the basis of their caste, creed and colour. According to Jaina point of view, all the barriers of caste, creed and colour are artificial. All the human beings have equal right to lead a peaceful life. Though violence is unavoidable yet it cannot be the directive principle of our living. Because, it goes against the judgment of our faculty of reasoning and the concept of natural law.
If think that nobody has any right to take my life then on the same ground of reasoning I have also no right to take another's life. The principle, live on other or living by killing is selfcontradictory. The principle of equality propounds that everyone has the right to live. The directive principle of living is not ‘Living on others' or 'Living by killing' but ‘Living with other' or 'Live for others' (Parasparopagraho Jivanam).' Though, in our worldly life, complete non-violence is not possible yet our motto should be ‘Lesser killing for better Living’. Not struggle but co-operation is the law of life. I need other's cooperation for my very existence and so I should also co-operate in other's living.
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 side also i.e. service to mankind. Once a question was asked to Mahāvīra, 'O Lord, one person is rendering his services to the needy ones while other is offering Puja to you, of these two, who
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Jainism and its History
