Lessons of Ahimsa and Anekanta for Contemporary Life

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

Page 33

Lessons of Ahimsā and Anekānta for Contemporary Life
act with compassion when it comes to preservation of social order and the lives of the innocent. In his work, Jaina Darśana, he attempts to give convincing justification for why one must help those in need, for to not do so, is itself an act of violence:
One commits violence by not contributing to the efforts of stopping violence or by simply remaining indifferent to violence, just as one commits violence by indulging in positive violent activity. If one who knows swimming does not rescue a drowning man and simply watches him drowning, it is an act of violence. Not to give food to the hungry in spite of one's ability to give them food is also a case of violence. Violence of such type is a result of callous carelessness of the form: "What concern have I? Why should I invite trouble? I cannot afford to give food, etc., to others" Hard-heartedness is opposed to religion and religious practice. Universal love is the foundation of religion. To remain indifferent to other's happiness, comforts, and benefits for the
sake of one's own is also a case of violence. In the above passage, Nyāyavijayajī is bringing to our attention the fact that acts of omission (avoiding the stoppage of violence) are just as deadly and impious as acts of commission (to do violence). One can be viewed as complicit in the violence itself, if one does nothing to stop it. Continuing with the same passage, we see this contemporary exponent of Jainism integrate the Gandhian tactic of passive resistance (satyagraha) as a means to stop violence.
Nonviolence is a spiritual power. Noble bravery or heroism demands self-sacrifice. To sacrifice one's self-interests and even one's life-if need be—while resisting violence and supporting and fostering non-violence is the bravery of high order. In spite of having his courage and strength to fight, the person who controls his passion and excitement on the passionrousing and exciting occasions and does not yield to violence is the true practitioner of nonviolence....[Bodily strength)...is needed to save the innocent people from cruel attacks of
15. Muni Shri Nyāyavijayaji (trans. by Nagin J. Shah), Jaina Philosophy and Religion (Delhi: Motilal Banarsidass, 1998), pp. 112-113.
26