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Jaina Ethics
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is hissa; harbouring evil thoughts is also himsa. However, the inner motive of injury to life does bring its own consequences in the form of accumulation of karma and the defilement of the soul. In the Ratnakarandaka Sravakacára the sravaka is enjoined not to cause injury or to be an agent for causing injury knowingly (Saṁkalpa) and on purpose. He should be free from sthūlahiņsa. In his case the prohibition of himsa begins with twosensed 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 this restriction.31
Even in this practice of non-violence, certain forms of injury are permitted as exceptional cases. For instance, it is recognised as a duty of Kșatriya, the warrior class, to defend the weak even with arms. In the Adipurdņa.32 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, the house-holders are strictly forbidden to cause injury even in the lowest animals
only and on purpose. Hiṁsa caused to animals while doing his duty, accidentally and unintentionally and while in the pursuit of just cause is not considered to be a sin. In the Yasastilaka, Somadeva forbids the Kşatriya from indulging in indiscreet killing even in battle.
In this connection Gandhiji's words are significant when he said that violence is preferred to cowardice. He exhorted the Indian wonien to resist the attacks of the gundas even with violence, if necessary. He said I do believe that where there is a choice between cowardice and violence, I would advise violence. Hence it was that I took part in the Boer War, so called Zulu Rebellion and the late War.33 But Gandhiji said that non-violence is infinitely superior to violence. Forgiveness adorns the soldier. For the Jainas also, non-violence is not the policy of the weak. It needs self-control. A self-controlled man is free from fear, fear of doing injury or injustice. The bases of Ahimsa must be selfconfidence and peace of mind. A coward has no moral strength to observe non-violence. One who stands courageous and undisturbed in the face of violence is a true follower of Ahimsa.
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