World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

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which are achieved by taking certain vows beginning with the vow of vows, ahimsa.
The Acaranga Sutra, written within a few decades after the death of Mahavira, the [23rd Tirthankara] who lived at the same time as the Buddha (ca., 450 350 B.C.E.), lists five vows: nonviolence (ahimsa), truthfulness (satya), not stealing (asteya), celibacy (bramacaraya), and non-possession (aparigraha). The Tattvartha Sutra confirms the vows to be the same (See TS 7.1). Taking into consideration the welfare of every being, from onesensed beings up to five-sensed beings, the first and foremost vow is ahimsa. The observance of the remaining four vows helps to insure one's commitment to nonviolence. Further, one must observe these vows in thought, word, and deed in order to fully commit to nonviolence. Violent thoughts lead to violent words, which culminate into violent behavior. The primary commitment, therefore, is to control one's mind, which as we know, is not an easy task. Yet Jainism, unlike Theravada Buddhism, has never fully developed a culture of true meditative contemplation. In Jainism, physical discipline precedes mental transformation, which rests on one's commitment to nonviolence. It is formulized in the ancient vow:
I will desist from the knowing or intentional destruction of all great lives [souls with two or more senses]. As long as I love, I will neither kill nor cause others to kill. I will strive to refrain from all such activities, whether of body, speech or mind
As stated previously, the Jains, like Darwin, acknowledge that all beings continually strive for survival. As a result, the Jains find themselves called towards compassion, unlike the purely objective position of Darwinism. While the Acaranga Sutra affirms that "All beings are fond of life, they like survival; life is dear to all," the Dasavaikalika Sutra warns us that, "killing horrifies because all beings wish to live and not be slain." Given the innumerable amount of beings occupying every square inch of space, the Jains understand that the slightest movement, even a breath will lead to the destruction of beings. Therefore, intentionality is taken into account in qualifying destructive activity. The Pravacanasara states:
A tiny insect may be trampled to death on the track under the foot of an ascetic of restrained movement. However, according to the scripture, because there is no attachment or hatred, no bondage whatsoever is created. Just as the sense of clinging, not the actual ownership of things, has been. declared possessiveness in the scripture, even so, it is only the passion that is said to be the cause of bondage and not the act if it is free of passion and laxity.
Still, one may consider the actions of a madman, who commits random acts of violence without remorse or attachment (See No Country for
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