Non � Violence and Parigrahapramana
- a Path towards World Peace
* Prof. Gajanan L. Bhide
The modern Age is an age of nuclear power. The scientific and
technological inventions have-attempted to control the nature and
brought it to the services of human beings. But yet the man, society or
nation are not satisfied with the gains they achieved. The selfish
emotions for �more� created an unhappy atmosphere every where. The aim
to secure this �more� has created a conflict between men, societies and
the nations. Everywhere there is a �cry for peace�. The materialistic
achievements and the technological know how could not achieve the peace
for men and societies. The experience teaches us that wars were not
caused by pressure of external circumstances but they were caused by
selfishness, bigotry, intolerance, and hatred in man for man. Today
corruption, bribery and black-marketing are rampant not only in India
but throughout the world. Conflicting moral standards produce social,
economic and political maladjustment�s and cause war or violence. It is,
therefore, necessary to moralise political life, which in the complexity
of modern life counts so much with us. Non-violence and parigraha
pramana, the way of life shown by Jainism is the only path towards world
peace in such a conflicting condition.
Himsa means violence, injury, mutilation, disfigurement m any shape or
form. Himsa is injury to the vitality�s, caused through want of care and
caution, Ahimsa means non-injury to life. The ideal Ahimsa is non-injury
to other forms of life as well, namely beasts, birds and smaller
creatures too. The strict observance of Ahimsa must avoid three classes
of killing 1) Krita-killing with one�s own hand. 2) Karita-willing
through an agent 3) Anumodita-approval of killing when another does it.
All these cases must be strictly avoided according to the principle of
Ahimsa. The principle of Ahimsa or universal love is based upon the
recognition of the kinship of all organisms. Living organisms of
different grades exhibit certain common characteristics peculiar to
life. The lowest grade of the organic world consists of the botanical
kingdom. The plants and trees are living organisms possessing only one
sense, the sense of contact or touch. While all other organisms are
placed in an environment in which they have to adjust their activities
necessarily and inevitably in order to live on. Man has a unique
privilege of changing and re-ordering the items of environment to suit
his plan of life. This endows man with the creative activity, by which
he can live in harmony. This higher capacity in man makes him realise
his kinship to the other animals. This realisation of kinship of all
organisms imbubes man with an ethical sense of love and sympathy to all
living creatures. This is the ethical outcome of the fundamental unity
of living beings.
Intentional Himsa ought to be entirely renounced by every man or woman
leading a worldly I if e and may well be avoided by every thinking
person without any harm or serious inconvenience to himself. It is not
the infliction of physical injury alone that constitutes Himsa but
violence in words, speech and thought too is Himsa. One must abstain
from intentional Himsa caused by one�s activities of mind, speech and
body. In Ahimsa motive is the decisive � factor. Himsa is caused by
entertaining impure thoughts, by activities goaded by passions such as
anger, pride, greed, fear, sex-desires and similar impure thoughts.
Equanimity, non-attachments, control of senses, sacrifice and social
service etc. contribute to Ahimsa.
Ahimsa is the supreme rule of conduct and is known as universal
compassion. It includes infinite patience, inner calmness,
discrimination, self-sacrifice, and true know lodge. Ahimsa is an
attribute of the brave. It does not come within the reach of the coward.
It is not a lifeless dogma but a living and life-giving force.
Observance of the principle of Ahimsa will lead to the greatest glory.
Giving it up and acting against it will bring the worst disgrace. Doing
injury to another is obviously violence but harbouring injury to another
and unwillingness from cowardice, to defend oneself or one�s neighbour,
is also violence and probably worse than the first.
In following non-violence, a person is expected to show kindness and
sympathy to all living beings. This character of universal love and
mercy to all living beings is the intrinsic human virtue. A person not
endowed with such a quality is not far different from the ordinary
animal. the unbounded kindness and mercy, the intrinsic divine element
in man, must be fully developed so that the human personality may grow
to its full stature.
The Jains maintain that the Ahimsa Dharma-the cult of non-violence or
universal love to all living beings is the foundation of the Jain�s
sacred life leading to the goal of liberation and self -realisation
called Moksha. According to Jain tradition, Lord Rishabha was the first
to preach Ahimsa- Dharma to the people at the beginning of the present
yuga. Lord Mahavir led the revival movement for the spread of cult of
Ahimsa in India. The cultural tradition based on Ahimsa is seen to have
continued in India with some ups and downs during the Mughal and British
period. The mighty weapon of Ahimsa was wielded by Mahatma Gandhi in
liberating India from British yoke during recent times. The achievement
of the Indian freedom under the able guidance of Mahatma Gandhi is a
practical demonstration of the cult of non-violence. The invention of
Atom Bomb and Hydrogen Bomb can never be relied on as a solution to the
present day conlicts of ideologies between the big power of the world.
Mahatmaji had profound faith in the innate goodness and nobility of
human nature. He believed that the ? doctrine of Ahimsa was the greatest
contribution that India had made to world culture. He himself understood
the principle of Ahimsa in a scientific way and expressed that, � No
religion of the world has explained the principle of Ahimsa so deeply
and scientifically as is discussed with its applicability in every day
human life in Jainism. As and when the benevolent principle of Ahimsa
will be searched for practice by the people of the world to achieve
their end in life in this world and beyond, Jainism is sure to have the
upper-most status and Lord Mahaveer is sure to be respected as the
greatest authority of Ahimsa. � Gandhiji liberated the whole continent
without firing a shot. He proved that a country can consummate a social,
political and economic revolution without using violence. The path of
peace illuminated by him should steady the steps of ail-the peace lovers
of the world. Thus the human civilization, which is threatened today by
power politics, violence and war can be saved with the help of the path
of Non-violence.
Jainism prescribes five moral principles to be observed by all the
members of society. These are five vows or pancha vratas. viz. 1 )
Ahimsa-Non -violence, 2) Truth 3) Non-stealing 4) Chastity or
Brahmacharya 5) limiting one�s own possession or parigraha pramana. All
these vows should be observed by thought, word and deed. The �principle
of self-imposed limit to one�s own possession or income-parigraha
pramana is extremely significant and valuable to the presnt world
conditions. This implies the following moral practice.� Any worldly man
according to his status in society is expected to make a mental decision
�that beyond a certain amount of acquisition of property, whatever more
to him must be devoted to the welfare of society in general and should
not be appropriated by oneself as one�s own property �. The object of
observing this fifth vow is to secure economic stability in society. The
social order based upon the vow of parigraha pramana will certainly
prevent unnecessary accumulation of wealth in a few hands and an
undesirable accumulation of misery, poverty and wretchedness in many
others in society. The present world order is based upon a scramble for
wealth and economic standards have resulted in conflicting ideologies of
capitalism and communism. An equitable distribution of wealth and
successful elimination of poverty and misery will be the main
characteristics of a welfare state. The undesirable conflict and
struggle between capitalism and communism cannot occur in human society,
if it is based upon the healthy economic principle of limited personal
possession and surrendering all the surplus to society as a whole. The
conflict between these two ideologies, political and military clashes,
could easily be avoided, if this ethical principle, parigraha pramana is
adopted all over the world. Acquisition of property is not an end in
itself but only a means for individual experience of happiness. Strict
adherence of this principle, will lead mankind along the middle path
avoiding undesirable accumulation of wealth on one side and undesirable
concentration of poverty, misery and wretchedness on the other side. The
difference between these two could be avoided only by adopting the
principle of parimita parigraha. This parimita parigraha-limited
acquisition of property enjoyed by the Jain faith, is an indispensable
moral code to be adopted by every human being. Thus the ideological,
political, military conflicts between men, societies and nations can be
avoided with the adoption of the path of non-violence and parimita
parigraha. The selfish motives behind these conflicts can easily be
removed with two principles. It is hoped that all shades of opinion
either in India or any part of the world would find an easy approach to
the cult of non-violence. If it is well understood and sincere attempts
are made to practice the same in any walk of life, the adoption of
non-violence and parigraha pramana is the only path to achieve permanent
peace in the world.
Is Religion a Stumbling block in the
path of peace ?
* A. R. Ramtirthakar
Never before in the history has so much fear gripped the human mind as
today. We are in the last decade of 20th century. We have seen nuclear
holocaust in the same century. In the same century we have experienced
vast progress of science but this scientific progress was without
control of Spiritual power. Science has removed so many hurdles in our
day-to-day life. But the same time has made our life fearfull and
miserable.
The arms race is, today, accelerating setting in motion a complex
process within every country. After so many disasters, agencies are
researching the new types of weapons and support a continuous arms race.
At present developing countries also are investing 40 to 50% of their
national income in this arms race. Disarmament creates jobs along with
radically improved health care. Transport provides descent housing for
millions and raise the educational standard. But unfortunately this
important factor of disarmament has been neglected by the evil
controlled science.
According to United Nations estimates, the investments needed to improve
housing and eliminate slums throughout the world is only 3.35% of the
gross world product. For environmental protection additional investment
of 1.05% is needed. Even a 20% reduction in global military spending
would help to resolve man�s most urgent needs. It will also reduce the
economical gap between the developed and developing countries. The
developed countries are too much involved in the arms race but
ironically developing countries suffering from backwardness hunger and
poverty are increasingly involved in this arms race.
Today we are pleased with materialistic progress. We have easily
forgotten that materialistic progress without religious background is
totally useless for the human being. Nuclear power is a product of
science. Nodoubt Nuclear energy is helping man. But if we think of Third
World War with reference to Nuclear Scenario, it spells out how much
damage it will do. It is difficult to predict the number of Nuclear
weapons and the magnitude of their explosiveness. It is very clear that
a Nuclear war once started cannot be restricted to a limited scale.
About 15000 cities and towns with population above 1 lakh could become
targets for nearly 5000 warheads with total explosive power of 2000
mega/tons. The military target could consume over 6000 warheads. The
explosive power nearly 3000 mega/ton could reduce the economically
important industrial centers, to ashes. Energy supply and oil fields
could be damaged. The directly evident consequences of major nuclear war
include human casualty including deaths and serious injuries resulting
from the blast, heat, and radiation due to explosions. 750 millions will
be killed outright and some 340 million will receive serious injury due
to immediate effect of the blast that constitutes a significant
proportion of the total population of the world. Many of those who
survive the initial impact, are in far greater suffering due to the late
effects of biological systems and the calamities that result from the
long range ecological and climatological consequences.
To avoid this, we must have fresh look at science. If we can create
religious background, the science will not frighten man. In today�s
condition, not science but religion and religion only can save the
mankind. Religion is defined in a variety of ways. Defination of
religion is like a bull�s eye lantern which gives us a clear view but
not a complete view. Leaving aside the attempt to define we can simply
say that religion is spiritual quality of life. Its foundation is faith,
its temper is holiness, its aim is realisation of God. True religion
shows its influence in every part of our conduct. It is like the sap of
a living tree which penetrates the most distant boughs. What we need in
religion is not a new life but a new sight, not a new path but new
strength to walk in the old one, not new duties but new resolution to
fulfill those that are plain before us. Human happiness has no perfect
security but freedom, freedom has no security but virtue, virtue has
security but knowledge and knowledge has no security but faith in God.
God is therefore the central theme in all religions. Religion proclaims
that God is an Omniscient and omnipotent being who sees and rules all
things. This proclamation of religion is no mere fancy but a fact.
The Universal element in all religions with the rare exception is the
concept of God. In the past an attempt has been made in the world to
organise ideas about God which have taken the form of religion. In India
we say
�֍�ֿ�֟�� ��ן֟�� ������ �֣�� �֓��ן� ��ָ����
�־�� ����� �ִ�Í�ָ�: ����־�� ���ן� �֓��ן� ll
that means water falling from the sky goes to the Sea. so the salutation
offered to the various Gods reach Him alone. This sentiment is the
fundamental attitude of Hinduism.
Spiritual values and social behaviour are not antithetical. The
individual expresses and develops his personality only through relations
with others. Society is the net work of religions among individuals. The
aim of religion is the integration of personality which reconciles the
individual to himself, to his fellowmen, and to the supreme spirit. To
realise this goal there is a variety of paths. But these different paths
at last come together to help the mankind. The true religion establishes
harmony between morality and religion. Morality can not be divorced from
religion. The religion is a grace place, an important part in almost all
religions. Grace means a divine health
descending from above. Its helpful light is being thrown on the path of
the seeker after spiritual unfolding. Religion means transformation. It
is an act of self-discovery and contact with the divine.
The world is being knit together into a family with the advance of
communication and technology. The vision of the universal brotherhood is
finding expression through religious groups. Only spirituality can bring
humanity together based on love and service. No one can say that
religion is in any way becoming a hurdle in the progress of mankind. On
the contrary religion is removing the hatred among the human society.
Science will bring man together or closer bodily but religion has power
to bring their minds together. The group of people having love and
affection for each other will bring permanent peace on the earth, So in
the advance era we have to say that for the peace and alround progress
of mankind religion is unforgettable and the most important factor.
