Jainism the Creed for All Times

Author(s): D S Baya
Publisher: Prakrit Bharti Academy

Page 84

the concepts of equality of life-forms, consequent respect for life, and the feeling of oneness towards the other creatures.
The Jaina Concept of Non-violence –
In the Jaina tradition, the concept of non-violence has clearly been interpreted in two ways the proscriptive and the prescriptive. The very term 'Ahimsa (non-violence)' is proscriptive as it preached negating of violence while the prescriptive form of non-violence prescribes the noble activities like help, service, charity, compassion, etc.
From negating of violence point of view, the very term 'nonviolence' suggests that it is avoidance of violence towards all living beings. It will, therefore, be pertinent to examine what is violence. We shall examine this issue at three levels 1. What can be termed as violence? 2. What are its manifestations? 3. Who are the victims of violence?
What Is Violence?
From a gross or perceptible point of view violence is to kill, injure or hurt any noticeable living being either knowingly or unknowingly. From a finer point of view, however, the term violence has different connotations. Generally, it means to kill, slay or hurt any living being through violent acts, injury, harm, deprivation, mutilation, disfigurement and causing pain and suffering to others. Again, violence or himsă can be either physical (Dravya Himisa) or at the thought or intention level (Bhāva Himsā). According to the Tattvartha-sūtra of Vācaka Umāsväti it means impairing or even hurting any one of the ten vitalities (Prāṇa) of even the most minute microscopic creatures of the finest Nigoda variety and includes such fine creatures of the vegetable kingdom that are seen, with difficulty, even under very powerful microscopes. The concept of violence is so firmly associated with the vitalities of the living beings that in the Jaina parlance violence is known as injury to vitality Prāṇatipāta).
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