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Pancasila
( 155
Weapon of the Strong
Mahatma Gandhi carried out the unique experiment with this doctrine of Ahirsa when he exhorted the Indian nation to resist the British imperialism by a non-violent struggle. It is true that his experiment of applying Ahiri sa to the field of politics and mass movement was pot carried further by his political successors; but for that the efficacy of the doctrine was not so responsible as the weakness and lack of will in his successors. As Gāndhījí often repeated, Ahirsā is the weapon of the strong and not that of the weak. Psychologically speaking, violence and anger are merely different forms of cowardice. A brave person is rarely angry and is never resorting to violence unless it, is unavoidable. Even Jainism allows violence in inevitable cases and condemns weakness and submission to injustice, which to it, is another form of 'Hiinsa' ( violence ). As a matter of fact the Anekāntic approach of Jainism would prevent a true Jaina from being dogmatic about absoluteness of any of the Jaina doctrines, including the doctrine of Ahimsā.
All sorts of wars are abhored by Jainas because to them all conflicts in individual and social life are the result of mental aberrations. They emphasize, therefore, on conquering these aberrations, caused by Kaşāyas such as attachment, anger, avarice, envy, hatred etc. In other words, our enemies are within us, and it is no use seeking them outside us. One who conquers real enemies, within him is the real conqueror. The word 'Jaina' is derived from the root ‘Ji-Jay' to conquer.
(last stage of total renunciation of the world in human life ) was subsequently added in the Aryan scheme of four 'Aśramas' on account of the impact of śramaņa tradition which put great emphasis on renunciation. If we can use the Jaina terminology, the Jaina view is correct from ‘Niscaya Naya' (Doctrinaire aspect ) while Vedic view in correct from 'Vyavahāra Naya' (Practical aspect ).
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