YJA Convention 1996 07 San Francisco CA Second

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA

Page 37

Through this one statement, two and a half thousand years ago, Lord Mahavir laid down a fundamental law of the universe which could not be more true today. Protection of the environment has become a major global issue and more and more people are becoming vegetarians. We have come to realize through hard experience that man cannot continue exploiting nature and lead a happy life at the same time.
This one statement comprises the core of Jain philosophy. The doctrine of 'Ahimsa' (Non-violence) actively practiced by one of the greatest leaders of this century, Mahatma Gandhi, is central to Jainism. It is not merely a negative principle of non-violence toward all living beings, but a very positive message of universal love and compassion toward all life. Mahatma Gandhi, through his earnest practice of this of this principle in his every deed, won self-pride and dignity for millions of Indians. And at no point did he lose his love and respect for British people. A colossal achievement through the practice of a simple doctrine, wouldn't you say?
Jain philosophy has many similarities with Hinduism and Buddhism. The atman (soul) is immortal and hence the body is the physical form in this life. The future life forms depend on the accumulated 'karmas' (deeds) and the good deeds are those which conform with the essence of the religions. There are also similarities in the principles e.g. ahimsa'; 'satya' (truth); asteya (non-stealing); aparigraha (non-acquisition); brahmacharya (celibacy); tapas (austerities); saiyam (self-control); etc. However the degree of emphasis on Ahimsa and tapas and is therefore often seen as the strictest of the three religions. In yoga philosophy, a strong emphasis is placed on the practice of 'yama' and 'niyame' which are very similar to the above principles and pre-requisites for proper practice of asanas - the physical postures. Meditation without the practice of the above principles in everyday life is difficult and does not yield the desired effect.
Ahimsa
In the epic film 'Gandhi', there is a scene set in South America where Gandhi is rebelling against the discriminatory pass laws and organizes a public pass-burning ceremony. The police become violent and threaten arrest: this does not deter him burning the passes. Gandhi is beaten yet he does not angry or fight back; he merely continues his task. In a later speech he says: "They will beat me. Then, I will get hurt. They may even kill me. Then, they will have my dead body. Not my obedience." Gandhi fearlessly practiced ahimsa to attain what he felt was true: in this example, the fact that all man are equal, irrespective of color, caste or creed.
Ahimsa in Jainism extends to all living beings, thus including animals, insects, even micro-organism, and of-course plants and vegetation. Jain monks are strict vegetarians, drink only pre-broiled and filtered water, walk barefooted and do not ever use any mechanized transport all in order to practice the powerful philosophy of Ahimsa. For us lay people it is difficult to practice all this in our daily lives but that does not mean that we cannot start to practice Ahimsa in a limited extent.
We can now easily see how the positive interpretation of Ahimsa must be universal love and compassion toward all living being. Survival of the fittest is necessarily a
32