Lessons of Ahimsa and Anekanta for Contemporary Life

Author(s): Tara Sethia
Publisher: California State Polytechnic University Pomona

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Christopher Chapple, “Religious Dissonance and Reconciliation"
death. Conversely, one could examine the root sources of discontent, examine if one finds oneself totally free of guilt, and explore one of the many avenues suggested recently by Martha Minow, and earlier by Haribhadra, the medieval philosopher through his writings.
How can one guard against the infinite varieties of human cruelty and violence including assent to "retributive justice”? What practice can serve as an antidote for a human being's descent into inhumanness? I would like to suggest that remembrance and mindfulness of one's own humanity and the humanity of the other even in times of difficulty must be maintained. In his grief and rage, Haribhadra is, in the telling of his story, said to have tortured 700 or even 1440 Buddhists to the point of death. The scale of Haribhadra's mythic revenge reminds us that even with the best of intentions human beings are capable of violence because of firmly held religious convictions. Vigilance is needed to keep to the precept put forth by Haribhadra, the philosopher and author, that “one must maintain compassion even toward those with excessive sin.” Only by adhering to this most difficult measure of forgiveness can one break the cycle of violence."
Separate versions of this article--written on the occasion of Mahāvīra's 2600 year birth celebrations-- were presented at two international conferences. The first was held at the India International Center in April, 2001, and the second at California State Polytechnic University, Pomona, in January, 2002. I wish to thank the organizers, Dr. V.P. Jain and Dr. Tara Sethia, respectively, for their support.