________________
According to bis principle of abisā; life (as such) is sacred in whatever form it may exist, and therefore, no injury should be done to any being. 1 But, one might say, life in this world is well-nigh impossible with the absolute abstention from injury to all forms of life. But, here, it should be remembered that hirsā for the sake of himsā is supposed to be a sin.
The followers of Mahävira preached and followed ahińsā as fully as possible in different spheres of life with exception as and when necessary.3 They
Even the English Romantic poets like Wordsworth preached abisā in this very spirit and tone: Cf: 'Our meddling intellect Misshapes the beauteous forms of things We murder to dissect Shelley also gave poetical ezpression to the creed of non-injury in the 'Alastor' or The Spirit of Solitude'. Cf.: *If no bright bird, insect or gentle beast I consciously have injured, but still loved and cherished these my kindred, : then foregive this boast, beloved brethren and withdraw no portion of your wonted favour now'.
This creed of non-violence extends not only to animals but also to the vegetable kingdom, Long before J, C. Bose, Wordsworth declared that plants bad life. Cf.: *And't is my faith that every flower Enjoys the air it breathes'. Ref., A Quarterly on Jainology, IX, January, 1975.
2. Else, the doctrine of ahiṁsā itself permits four kinds of him sa-accidental,
occupational, protective, and intentional. Some speak of Sai kalpi (done intentionally), ārambhị (one wbile carrying out household affairs), adyogi (done while ploughing etc., and virodhi (done for safeguarding the nation) himsa,
3.
It will be wrong to call Mahāvica's doctrine of ahim,sä as grotesque exaggeration (Mrs. S. Stevenson : Heart of Jainism). Nor is it right to say that the principle of ahimsā is against national security, and has weakened Hindu community. History tells us that even some Jainas like Vimala, Vastupala, Udayapa and Tejagadabiya were gallant generals and military leaders who served their chiefs with remarkable royalty and gallantry and proved equal to the generals hailing from war-like races such as Rājputs, Jāts and Muslims.
Mahavira Jayanti Smarika, 76
4-7
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
