Vaishali Institute Research Bulletin 1

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

Page 162

THE JAIN IDEAL OF AHIMA...
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Gandhi's reply in this connection was in the negative. His agruments were as follows: In the first place, the human body being much more manageable in bulk is always easier to manipulate and nurse; secondly, man being gifted with the power of speech, more often than not, is in a position to express his wishes, and so the question of taking his life, without his consent cannot come within the rule. The question of animal sacrifice was also raised in this connection, on the plea that the animals sacrificed gained merit in the life to follow. But Gandhi rejected the plea on the ground that the sacrificial act, being not altogether disinterested, was to be spelt as himsa (ib., pp. 234-6).
The possibility of a purely selfless and disinterested action is also discussed. Even the unavoidable destruction of life that a farmer has to commit in pursuit of his calling is not described as ahimsā. One may regard such destruction of life as unavoidable and condone it as such, but it cannot be spelt otherwise than as himsa. The underlying motive with the farmer is to subserve his own interest or, say that of society. Ahimsa on the other hand rules out such interested action (ib., p 226). This stand of Gandhi is fully endorsed by Jainism. The killing of the calf, though undertaken with nothing but its good as the motive, is not approved by the Jainas on account of a possible error of judgement on the part of the person taking the decision. But such error is considered irrelevant to the fact of the motive prompting the act' (ib., p. 209, though this refers to kllling of dogs). It is admitted that there is always a possibility of one's mistaking right for wrong and vice versa, but it is asserted at the same time that "often one learns to recognize wrong only through unconscious error. On the other hand, if a man fails to follow the light within for fear of public opinion or any other similar reason he would never be able to know right from wrong and in the end lose all sense of distinction between the two" (ib., p. 216). And Gandhi is also prepared to take the consequences of his error (ib., p. 224). Things appear as they are "only to a few who have perfected themselves after ages of penance.” (ib., p. 196). A critic protested against the killing of the calf as a vain attempt to intervene with the operation of the law of karma. Gandhi's reply to the objection is representative of his philosophy of free-will and service as an imperative duty incumbent upon all human beings. "I firmly believe," says he "in the law of karma but I believe too in human endeavour. I regard as the summum bonum of life the attainment of salvation through karma by annihilating its effects by detachment. If it is a violation of the law of karma to cut short the