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JAINISM AND KARNATAKA CULTURE
Jaina ascetic, is described as "a lion to the herd of rutting elephants the Mimānsakas". 82 Students of subconscious psychology may not be blamed for finding in these expressions revelations of suppressed feelings of violent anger. That the violence stopped only with words must be remembered to their credit, but even this expression in words is undoubtedly a violation of their strict doctrine of Ahimsa as interpreted by themselves. The following quibble only goes to support our contention that, out of practical considerations, the Jainas practically transgressed what they theoretically attempted to inculcate. In support of Kumārapāla's infliction of capital punishment upon all those who offended in any way against the doctrine of Ahimsa, it is contended :
'A true Jaina will do nothing to hurt the feelings of another person, man, woman or child ; nor will he violate the principles of Jainism. Jaina ethics are meant for men of all positions—for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life... “Do your duty Do it as humanely as you can". This in brief is the primary principle of Jainism. Non-killing cannot interfere with one's duties. The king or the judge has to hang a murderer. The murderer's act is negation of a right of the murdered. The king's or the judge's order is the negation of this negation, and is enjoined by Jainism as a duty. Similarly, the soldier's killing on the battle-field.'83
It can hardly be contended that all the wars fought by Jaina kings and soldiers in Karnāțaka orelsewhere were "a negation of any negation ”except it be " a negation of their own principle of Ahimsa.” But, it should be conceded that Jainism has been largely responsible for making Karnāțaka, in the main, vegetarian, and Ahimsa still form the substratum of Indian character as a whole. For hundreds of persecutions of the Jainas by non-Jainas we can hardly find a single instance where the reverse happened
82 Ep. Car. II SB 64, Trans., pp. 17-18. 83 Smith, op. cit., p. 53; Cf. Jaini, op. cit., p. 72
