Sambodhi 2007 Vol 31

Author(s): J B Shah
Publisher: L D Indology Ahmedabad

Page 70

64
MUKUL RAJ MEHTA
SAMBODHI
by the Jainas to details of bodily behaviour is due to their doctrine that souls are to be encountered almost anywhere. This has even been ridiculed and it has been asked - "There are living beings in water, on land, in the sky; the whole world is agitated by the waves of living beings, how can the monks be free from Himsa?" This has been answered by drawing a distinction between gross and microscopic living beings. The microscopic beings are not easily injured and it is other kind of living beings which need to be protected.
Regarding Jaina vegetarianism, Prof. Pande tells that apart from the control of violent emotions or actions towards other human beings, the principle of Ahimsa in Jainism implies vegetarianism. There can, however, be no doubt that the use of meat for the sake of pleasure or habit or normally, is clearly contrary to the teachings of Buddha as well as Mahavira. It is also clear that the Jaina monks strenuously avoided the use of meat on principle. 24 Nor can there be any doubt that Jainism has been a principal factor in the spread of vegetarianism in India.
Prof. Pande concludes his article, giving his view on Jaina Ahimsa from social point of view, saying that it is obvious that the practice of Ahimsa presupposes a person and a context where the loss of material things, social position or even life would be acceptable in view of a superior consciousness and its ideals. This is a context where the egoistic and acquisitive attitude are subordinated to the attitudes of transcendence, acceptance and giving up. Now the political context is inherently different. The state is not a person but an impersonal machinery charged with the duty of maintaining order and security and authorized to use violence as an ultimate resort. The spread of pacifism can become effective only if human nature is sufficiently educated morally and spiritually not to seek the settlement of disputes even at the expense of others. In other words, unless the Jaina ideal or equality between oneself and another is distributively realized in a society, the ideal of non-violence can not be effectively adopted collectively. "Darmasya tattvam nihitam guhayam.”
REFERENCES
1. As for example in Dr. J.C. Jain Life in Ancient India as depicted in the Jain Canons
(Bombay 1947). 2. Mahavir Jayanti Smarika, Page 22.