Non-violence is nothing but to treat all living beings as equal. The
concept of equality is the core of the theory of non-violence. The
preaching of non-violence is to honor the each and every form of life.
Jainism does to discriminate the human beings on the basis of their caste,
creed and color. According to Jaina point of view, all the barriers of
caste, creed and color are artificial. All the human beings have an equal
right to lead a peaceful life. Though violence is unavoidable, yet it can
not be the directive principle of our living, because it goes against the
judgments of faculty of reasoning and the concept of natural law. If I
think that nobody has any right to take my life then on the ground of same
reasoning I have also no right to take another�s life; the principle �live
on others� or �living by killing� but �Living with others� or �Live for
others� (parasparopagrahaojivanam).12 Though in our
world complete non-violence is not possible, yet our motto should be
�lesser killing is better living�.
Further we must be aware of the fact that in Jainism non-violence is not
merely a negative concept i.e. not to kill; but it has positive side also
as service to mankind. Once a question was raised to Mahavira: �O Lord,
one person is rendering his services to the needy persons while other is
offering puja to you, between these two, who is the real follower
of yours!� Mahavira answered �First one is the real follower of mine,
because he is following my teachings�.13
Through some one or other form of violence is inevitable in our life, yet
on this basis we can not conclude that the non-violence is not necessary
at all. Just as violence is inevitable for living, non-violence is also
inevitable for social living. So far the existence of human society is
concerned it depends on mutual co-operation, sacrifice of our interest for
the sake of our fellow-beings and regard for others life. If above
mentioned elements are essential for our social life, how can we say that
the non-violence is an inevitable principle of the existence for human
society. At present we are living in an age of nuclear weapons and due to
this the existence of human race is in danger. It is only the firm faith
in observance of non-violence, which can survive the human race. It is
mutual credibility and the belief in the equality of human beings which
can restore the peace and harmony in human society.
Regard for Other�s
Ideologies and Faiths
Jainism holds that the reality is complex. It can be looked and understood
from various view points or angles. For example we can have hundreds of
photographs of the same and one tree from different angles. Though all of
them give a true picture of it from certain angles, yet they differ from
each other. Not only this, but neither each of them, nor the individually
as well as jointly will give us a complete picture of that tree. They
individually as well as jointly will give only a partial picture of it. So
is the case with human knowledge and understanding : we can have only a
partial and relative picture of reality, we can know and describe the
reality only from certain angle or view-point. Though every angle or
viewpoint can claim that it gives a true picture of reality, yet it gives
only a partial and relative picture of reality. In fact we can not
challenge its validity or truth value, but at the same time we must be
aware of the fact that it is only a partial truth or one sided view. One,
who knows only partial truth or has a one-sided picture of reality, has no
right to discard the views of his opponents may also be true from some
other angles. Jaina theory of anekantavada emphasizes that all the
approaches to understand the reality give partial but true picture of
reality and due to their truth-value from certain angle, we should have a
regard for other ideologies and faiths. Thus anekanatvada forbids
us to be dogmatic and one-sided in our approach. It preaches us a broader
outlook and open-mindedness, which is more essential to solve the
conflicts due to the differences in ideologies and faiths. Prof. T.G.
Kalghatgi rightly observes �The spirit of anekanta is very much
necessary in society, specially in the present day, when conflicting
ideologies are trying to assert supremacy aggressively. Anekanta
brings the spirit of intellectual and social tolerance.�14
For present day society what is awfully needed is the virtue of tolerance.
This virtue of tolerance i.e. regard for others ideologies and faiths is
maintained in Jainism from its earlier times to the present days. Mahavira
mentions in Sutrakrtanga �those who praise their own faiths and
ideologies and blame that of their opponents and thus distort the truth
will remain confined tot he cycle of birth and death.�15 Jaina
philosophers all the time maintain that all the view-points are true in
respect of what they have themselves to say, but they are false in so far
as they refute totally others view-points. In one famous Jaina text of 3rd
century B.C. namely Isibhasiyaim, the views of different teachers
of Sramanic and Brahmanic trends like Narada, Bharadvaja,
Gautam Buddha, Mankhali Gosala and many others, have been presented with
regards. They are called as Arhatrsis and their preaching are regarded as
Agamas. Here I would like to quote two beautiful verses of Haribhadra (8th
century A.C.) and Hema Candra (12th Century A.C.) respectively which are
the best examples of religious tolerance. Haribhadra says:
�I bear no bias towards Lord Mahavira and no disregard to Kapila and other
saints and thinkers, whatsoever is rational and logical ought to be
accepted.�
Hemacandra says:
�I bow all those who have overcome the attachment and hatred, which are
the cause of worldly existence, be they Brahma, Vishnu, Siva or Jina.�
Jaina saints tried all the times to maintain the harmony in different
religious faiths and to avoid religious conflicts. That is why Jainism can
survive through the ages.
The basic problems of present society are mental tensions, violence and
the conflicts of ideologies and faiths. Jainism tried to solve these
problems of mankind through the three basic tenets of non-attachment, (aparigraha),
non-violence (ahimsa) and non absolutism (anekanta), If
mankind observes these three principles, peace and harmony can certainly
be established in the world.
Reference:
1. Quoted in Dharma-darsana,
p. 28.
2. Ibid., p. 39
3. Kartikeyanupreksa ,
478
4. Acaranga,
1/1/8/3.
5. Bhagavati-sutra,
1/9.
6. Samayasra.
7. Uttaradhyayana-sutra
8. Ibid., 32/7-8
9. Acaranga,
2/4/127
10. Prasanavyakaran-sutra,
2/1/21
11. Dasavaikalika-sutra,
6/10
12. Tattvartha-sutra,
5/21
13. Avasyaka-vrtti, pp.
661-662
14. Vaisali Institute
Research Bulletin, No. 4. P. 31.
15. Sutrakrtanga,
1/1/2/23
