Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 156

THE JAIN IDEAL OF AHIMSĀ AND ITS INFLUENCE ON OTHER INDIAN RELIGIONS AND
GANDHI'S AHIMSĀ NATHMAL TATIA
1. The Jaina saints and philosophers completely identified their religion with ahimsā which is also the keynote of their scripture. Ahimsa is the principal virtue prescribed in the moral code of Jainism, the other virtues-viz. truthfulness, non-stealing, continence and nonpossession-being only subordinate in that they are for the purpose of protecting and strengthening ahimss. Though the moral law na himsyat sarvă bhūtāni (one should not cause injury to any living being) is accepted also in Brahmanism and Buddhism, it is only in Jainism that the rule is universally applied and the entire life of its followers, both ascetics and householders, is governed by this ethical principle observed fully or partially according to their spiritual status. Knowledge of botany and biology is inculcated in the disciples to enable them to refrain from doing injury to living beings classified as onesensed, two-sensed, and the like The Jaina doctrine of anekanta (nonabsolutism) is also an outcome of ahimsā as applied in the field of speculative thought. In fact, everything that is Jainistic is directly or indirectly connected with this principle.
2. 'The Vedic sacrifices (yajñas ) performed for worldly prosperity and the attainment of heaven gradually gave way to the yamas and niyamas which were found out as their substitutes. The concept of dharma radically changed in course of time. The means must be as lofty as the end. If the means to the attainment of heaven involved killing of animals, it should be discarded. If the end was a transient heaven, it was not an object worthy of pursuit. The meaning of the term yajña (sacrifice) was also widened to cover 'acts of selfiess service dedicated to God' as exemplified in the following verse of the Bhagavadgita (III. 9).
yajñárthat karmapo'n yatra loko'yam karmabandhanaḥ
tadartham karma kaunteya muktasangah samăcara / That is, this world of men suffers bondage from all action save that which is done for the sake of sacrifice; to this end, O Kaunteya,
1. Read at the All India Seminar on "Theory and Technique of Ahimsa"
organized by the Department of Buddhist Studies, University of Delhi, October 11-15, 1989.
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