AHIMSA ATUL BHOSEKAR

THE CONCEPT OF AHIMSA IN JAINISM

Everyone talks of non violence. In fact it goes on to a common saying that non violence is the greatest religion. But the question is what non violence is? The answer invariably is not killing or torturing others or saving living beings. Hence non violence is always associated with others. However very few realize that rise of attachment and aversion in the inner self is also violence. Jainism, an important religion of India, has been revealed over a period of years till the last Tirthankara 24th named as Vardhaman Mahavira. All Tirthankaras have reached moksha at their death and they never cared for nor had any influence on worldly affairs. Apart from the various philosophical concepts, Jainism practices non violence as one of the most important attributes. Jainism believes that yoga is the cause of moksha (salvation). This yoga consists of jnana (knowledge), shraddha (faith in the teachings of the Jinas), caritra (cessation from doing all that is evil). This caritra consists of ahimsa, sunrata, asteya, bramhacharya and aparigraha. These strict rules apply only to ascestics who are bent on attaining perfection. Great stress is placed on the virtues of ahimsa since ahimsa is considered to be the root of all virtues. Thus ahimsa may be generalized as the fundamental ethical virtue of Jainism. Ahimsa concept of Jainism: Violence is of 2 kinds Material violence and psychic violence. Material violence is killing or torturing living beings whereas psychic violence is the desire or mental preparation to commit such violence. However the intention to save the life of others is also not real non violence, because that is also attachment. Jainism believes that attachment of whatever kind arises in mind is violence. Rise of attachments, aversions and delusions in us is violence and to treat them as religion is the greatest violence and absence of these is non violence.

AHIMSA ATUL BHOSEKAR

The whole world is filled with attachment and aversions, likes and dislikes and has been searching for happiness in materialism. Everybody is restless to seek comfort through material comfort. In this regard, Swifts remarks are quite significant, We have just enough of religion to make us hate, but not enough to make us love one another. In todays mad race for money and material gains, man does not want to participate in the joys and sorrows of the entire humanity and does not want to alleviate the sufferings of wretched millions. Julian Huxley observed, The need of the day is the emergence of highly developed religion. A developed religion today would seek to unify the various powers of the mind and soul so as to lead to lead to the richest development of personality. In this age of science and confluence of various cultures, neither science nor religion, but scientific religion devoid of any blind faith can solve world problems. As Einstein had said, Without religion science cannot walk; without science, religion cannot see. Religion and science not only do not stand in conflict but actually complete each other. The remarkable feature of Jainism is that it has scientifically found a way for liberation through the philosophy of ahimsa. The philosophy of ahimsa was first taught by Jain Tirthankara Rishabhdev. This golden gospel was preached by all24 Tirthankaras. Ahimsa has been declared as the highest pinnacle of the Jain religion, however one question keep rising what is the true meaning of ahimsa? In plain language, it means not to indulge in violence, not to kill other vitalities, not to harm others by mind, speech and body or positively to help and protect others. Violence, non violence is connected straight with the attitude to the soul. The conscious with a perversion of mind, even falsehood, theft, ill-behavior are alternate forms of violence. As per Jainism, violence and non violence, instead of being related to the life and death, happiness and misery of others, are related to attachment (raga), malice (dvesha), delusion (mithyatva), etc. Passion means carelessness. This carelessness is rooted in attachment, malice, etc which should be considered as real violence of self; whereas killing others, chastising someone with speech, body and mind are conventional violence.

AHIMSA ATUL BHOSEKAR

The Jain idea of ahimsa for the house-holder is different from the one of the homeless saint. The saint observes the vow without any limitations; but since the house-holder has to discharge various worldly responsibilities, he is at least expected to give up eggs and meat eating, intentional killing, hunting or hurting. Jain view of ahimsa enjoins not only compassion towards human beings, but even the thought of causing injury. Pythagoras said, Take not away the life you cannot give; for all have an equal right to live Thus the Jain philosophy of ahimsa encompasses not only the external attitude but an inner non violence. In Jainism, mans greatness is not measured by his worldly possessions but his life of self denial, self-sacrifice, piety, purity and renunciation.

Atul Bhosekar M.A II (Buddhist Studies)