Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 581

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : पंचम खण्ड
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nature, while the lower animals are not aware of this fact. This gives him a special ability and a special responsibility in the hierarchy of the world of life. He can transcend is lower nature and channelise his energies for a higher purpose. He can sublimate his instinctive energy. For instance, a man frustrated in love can sublimate his energy and channelise it for social service. Similarly abundant energy of man can be sublimated for struggling towards the betterment of humanity. In this sense we can interpret the lives and activities of great souls and social reformers. This does not mean that their activity is the result of frustration. They are supermen who have to be emulated by us. And in this sense, we can understand Gandhiji's statement that non-viloence is the principle of man and violence is the principle of the brutes.
Yet Indian philosophers were aware of the limitation of the average human being in the practice of non-violence. They were also aware of the difficulty of common men to accept unqualified practice of ahinsa. The principle of ahiṁsā has to be fitted with the social structure that makes it possible to practise non-violence as far as possible and with the best motivations. Therefore the Jainasästras presented the graded system of ethical rules. There is the higher code of conduct meant to be practised by the persons who have renounced this world and have become recluses. They have to practise the vratas to the highest degree of perfection possible. This is muni-dharma and the vratas are called Mahävratas The monks and nuns have to practise the ahimsāvrata most rigorously without exception to the extent humanly possible. But in the case of Srāvakas (householders) a more liberal view is taken in giving instructions to the practice of ahimsā. This is anuvrata. In the Ratnakarandaśrāvakācāra, the Sravak is enjoined not to cause injury himself or be an agent for injury or appraise the act of injury knowingly and intentionally i.e. samkalpåt. He should be free from sthalahiṁsā. In the case of the citizen prohibion of himsă begins with two-sensed organisms, because it would be impossible for him to practise non-injury to one-sensed organisms intentionally or unintentionally in the conduct of his daily life. He is therefore, exempted from such restrictions. This is social ethics.
Even in the practice of non-violence by the citizen, certain forms of injury are permitted as exceptional cases. For instance, it is recognised as a duty of a ksatriya to defend the weak even with arms. In the Adipuräna there is a description that Rşabha, the first Tirthankara gave training to his subjects in agriculture, in trade and in the use of arms. However, one is not to cause injury to living being wantonly and with malice and hatred. Do not bate the enemies. In the Yasstilaka Somadeva forbids a ksatriya to indulge in indiscrete kiling even in battle.
Here we are reminded of Gandhiji's words that violence is preferred to cowardice. He exhorted the Indian women to resist the Goondas (scounderals etc.) even with violence, if necessary. He said, 'where there is choice between cowardice and violence, I would advice violence. Hence, it was I took part in the boer war and the so-called Zulu rebellion and the late war.' But Gandhiji said that non-violence is infinitely superior to violence. It is the principle of courage. Forgiveness adorns the soldier. A coward has no moral strength to observe non-violence. A mouse hardly forgives a cat when it allows itself to be torn to pieces by her. For Gandhiji non-violence was a creed, but for lesser men it might be a policy.
(V) Non-violence is not mere non-injury in the negative sense. It has a positixe content also. It implies the presence of cultivated and poble sentiments like kindness and compassion for all beings. Non-violence is love. It also implies self-sacrifice The Buddha renounced the pleasures of the world out of compassion for all living creatures. Jesus was filled with compassion when he said "whoever smite thee in the right cheek, turn to him the other also.' In the Yaśstilaka Somadeva enumerates the qualities that should be cultivated to realise the ideal of abimsā. The qualities are-(i) maitri, (ii) pramoda (affection coupled with respect for men eminent for their virtues, (iii) kārunya (compassion) and (iv) madhyastha (equitable attitude). Ahimsă is thus a positive virtue which resolves itself into spontaneous attitude of sivadaya in higher beings. For us, we have to carefully cultivate it.