Sameer: Daddy, I read the article by Pandit Phool Chandra Siddhantacharya on the concept of violence in Jainism, published in the April 2000 issue of the Jain Study Circular. It presents some unique features of violence as they are depicted in Jainism.
Shalini (Sameer's younger sister): Sameer, violence is violence. Everybody knows 'Thou shalt not kill.' What can be special and unique about it in any religion?
Sanjay (father): On the surface, the code of ethics in all religions is essentially the same. However, there are subtle differences which we disregard, follow what others believe in without discernment and consequently lose sight of the unique features of our religion. For example, let us study the sophisticated definition of violence given in TATTVAARTH SUTRA:
Obstruction of life processes (PRAAN), accompanied by neglectful and thoughtless activity of body, speech or mind (yoga), constitutes violence (HIMSA). - Aphorism 7-13
Although obstruction of life processes (hurting or killing a living being) is commonly considered violence, it must be associated with negligent and thoughtless activities to conform to the definition of violence in Jainism. According to Jainism, indulgence in attachment and aversion causes defilement of the soul. Such indulgence amounts to thoughtless and negligent yoga. The above aphorism implies that if hurting or killing is done through such indulgence, it is violence, otherwise not. Here indulgence in attachment and aversion is the cause that produces violence. I hope you appreciate this and other similar concepts of the Jain philosophy.
Shalini: Now I understand how insightful and comprehensive this definition of violence is. The entire Jain code of ethics is based on nonviolence. This can be greatly beneficial to mankind. So we Jains should actively propagate our beliefs among others.
Sameer: Shalini, it seems you have forgotten the history of mankind. Men have been indulging in crusades and holy wars to propagate ideas such as 'thou shalt not kill', 'God is supreme', and 'he who serves his fellow man serves God.' Such endeavors have resulted in untold violence and conflicts throughout the history of mankind. Even today, most conflicts all over the world involve an element of religion. Jainism teaches us nonviolence and so we should refrain from such exploits.
Sanjay: In this regard, we should realize that the Jain practice of nonviolence is different from what is commonly practiced in society. The following writing of Pandit Phool Chandra Siddhantacharya brings out the difference:
"It is observed that most individuals, instead of improving the self, look outwards. For the most part, an individual thinks, 'I had compassion for others. I did not kill any one. So I have practiced nonviolence.' The individual does not pay attention to the defiled thoughts and feelings lying within the self, and so he/she does not clean up the self. In this manner, the individual, though committing violence, considers himself/herself to be nonviolent. Such an individual is a living specimen of the commotion permeating the world."
Surekha (mother): There are numerous individuals and groups who strive for various causes such as helping the poor and needy, compassion for animals, improving the society, and protecting the environment. In my view, these constitute an active practice of our faith in nonviolence. Should we Jains actively participate in such charitable endeavors or remain passive?
Sanjay: No doubt, we Jains are expected to improve life for all and preserve the environment. However, it is frequently observed that passions and politics dominate the atmosphere of religious and charitable organizations. Passions such as pride, intrigue and greed reign supreme.(2) Thus, there is very little genuine improvement in the lives of individuals or society as a whole. Pandit Phool Chandra Siddhantacharya has presented these ideas in the following words:
"The biggest misconception in man's life is to think that doing good or bad to others is in his hands. Individuals feel powerful (to help others) by accumulating considerable money and materials. Imperialism, capitalism, divisions and institutions have arisen due to such tendencies. The concept of God (Creator) is the result of such an attitude. This is the root cause of inequity in the world. Such attitudes and tendencies have led to conflicts in the past and are breeding conflicts at present. When man adopts the view that he can bring good and bad to others, he forsakes discerning perceptiveness and begins to look outwards. Then he starts accumulating external instruments and agents. He thinks that success lies in acquiring means and materials. . . .
"In the absence of a rational view of this reality, an individual holds the misconception, 'I am the doer of good and bad to others,' and attempts to accumulate external means. Basically, this tendency constitutes violence. Passionate tendencies of various kinds result from this approach. These tendencies lead to agitation and confusion in the world. Once the material means gain prominence in life, they begin to grow. Such practices reign supreme in the fields of religion and religious institutions as well."
Shalini: Granted that the practice of our faith does not entail active propagation of the supreme tenets of Jainism among followers of other faiths. We Jains also believe that acts of charity tarnished with greed, ego and intrigue do not necessarily lead to our spiritual advancement. That being the case, how can we Jains help the poor and needy? What can we do to minimize cruelty to animals and preserve the environment? How can we promote understanding and peace among peoples?
Sameer: Shalini, the Jain code of ethics embodies all these features. If all Jains, individually and collectively, follow the code of ethics in Jainism, we will certainly be able to accomplish these noble objectives.
Shalini: Sameer, I do not understand how an individual can help the poor and preserve the environment without actively working with various charitable organizations like Oxfam, PETA, and others?
Sanjay: I would like to point out that many charitable organizations and operations indulge in undesirable practices described above by Pandit Phool Chandra Siddhantacharya. Individuals and society place considerable emphasis on prayers and worships, chanting and ceremonial meditation, conferences and souvenir volumes. These have taken the place of practicing religion in everyday life. In most cases, they do not lead to our spiritual advancement. We Jains also have sacrificed the unique features of our religion by blindly following what others do.
Shalini: Then what do we need to do for spiritual progress?
Sameer: Jainism, like Hinduism, is an individualistic religion. We believe in practicing the code of ethics prescribed in our religion. The virtues of nonviolence, truth, non-stealing, purity of body and mind, and non-possessiveness bring contentment and genuine happiness in life. They also create an atmosphere of trust and harmony around us. We fulfill our role in society by doing our jobs well for the welfare of all. We do all that is possible to preserve the environment by minimizing accumulation and waste.
Shalini: Are the followers of other religions not expected to act in a similar manner?
Surekha: Everyone, regardless of their religious persuasion, agrees that our conduct should be virtuous, we should endeavor for the welfare of all, and we should protect the environment. However, in actual practice, most individuals, including Jains, have substituted working for the various so-called 'good' causes in place of the practice of genuine virtues in their lives.
Shalini: Ma, do you mean that activism to prevent cruelty to animals, to propagate the message of protection of environment, to work for gun control and the like do not conform to our practice of nonviolence?
Surekha: Shalini and Sameer, when people talk of gun control, do they think of 'thou shalt not kill?' When they talk of crime prevention, do they think of 'thou shalt not steal?' When people talk of the environment, do they think of limiting their desires and making efficient use of natural resources? How many people who talk of prevention of cruelty to animals think of the animals slaughtered for their food and the tremendous impact that the meat industry has on scant natural resources all over the world?
Sameer: Ma, you are right. That is why our religion teaches us to make the practice of virtues at an individual level a top priority. Those who are in power have a greater responsibility. For example, all shout the slogans of human rights, freedom and peaceful coexistence. However, whenever and wherever there is a conflict, the rich and powerful adopt divisive policies, and never try to persuade people of varied religious persuasions and ethnicity to live side by side in harmony. All assume self-righteousness, preach to others, and blame them for not adopting their ideology, faith and philosophy. Nobody is willing to sacrifice their selfish motives for money and materials.
Shalini: This is very true. Individuals and organizations do not look inward - at their own shortcomings. I remember a feature in the Hindustan Times of Sunday, July 9, 2000. It read, 'Terrorism has emerged as a major international problem in the last quarter of the century. Going by present trends, it is likely to be an even bigger scourge in the coming years.' Increasingly sophisticated security measures are being adopted to combat terrorism. But we seem to ignore the fact that discrimination and hateful rhetoric towards people of different religious persuasions and background combined with societal inequity and injustice are the root causes of such behavior on the part of some individuals.
Surekha: I must point out that television and movies, music and video games are responsible for changing the attitudes and practices in society. Many of the things we watch and hear have an undesirable effect on individuals and society.
Shalini: Shouldn't we actively make a concerted effort to change these things?
Sanjay: Shalini and Sameer, we believe that deeds are important, not words. So we should modify our conduct. We should avoid discrimination, inequity, hatred, intrigue and divisiveness. We would end this discussion with the following presentation of the augmenting vow of limiting needless activities (ANARTHADAND VRAT).(3) In addition to teaching good clean behavior, this vow contains a strong message for the preservation of the environment.
The augmenting vow of limiting needless activities:
ABHYANTARAM DIGAVADHERAPAARTHIKEBHYAH SAPAAPAYOGEBHYAH
VIRAMANAMANARTHDANDAVRATAM VIDURVRATAPARAAGANYAH |74 |
Kinds of needless activities:
PAAPOPADESH HIMSAADAANAAPADHYAAN DUSHRUTIH PANCH
PRAAHUH PRAMAADACHARYAAMANARTHADANDAANADANDADHARAAH |75 |
Promotion of demeritorious activities:
TIRYAK KLESHA VANIJYAAHIMSAARAMBHAPRALAMBHANAADEENAAM
PRASAVAH KATHAAPRASANGAH SMARTAVYAH PAAP UPDESHAH |76 |
The needless activities of dealing in the means of violence:
PARASHU KRIPAAN KHANITRA JWALANAAYUDH SHRING SHRINKHALAADEENAAM
VADHAHETOONAAM DAANAM HIMSAADAANAM BRUVANTI BUDHAAH |77 |
The needless activities involving mental violence:
VADHABANDHACHCHHEDAADERDWESHAADRAAGAACHCHA PARAKALATRADEH
AADHYAANAMAPADHYANAM SHAASHATI JINASHAASANE VISHADAAH |78 |
The needless activities involving violence of speech:
AARAMBHASANGASAAHAS MITHYATVADWESHARAAGAMADAMADANAIH
CHETAH KALUSHAYATAAM SHRUTIRAVADHEENAAM DUSHRUTIRBHAVATI |79 |
The needless activities involving negligence:
KSHITISALILADAHANAPAVANAARAMBHAM VIFALAM VANASPATICHCHHEDAM
SARANAM SAARANAMAPI CHA PRAMAAD CHARYAAM PRABHAASHANTE |80 |
Sanjay: Shalini and Sameer, you can see that the above teachings encompass different aspects of healthy activism at a personal level.
Footnotes:
1) This article is based on the discussion on 'Violence: In All Aspects' by Pandit Phool Chandra Siddhantacharya, Jain Study Circular, April-July 2000, pages 11-15. Back up
2) Please see 'Charity with strings of greed' and 'Merchants of greed' presented on pages 27 and 28, respectively. Back up
3) Reprinted from Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, pages 81-82. The Devanagari version of the Sanskrit couplets, originally from Acharya Samant Bhadra's RATNAKARAND SHRAAVAKAACHAAR (fifth century A. D.), is presented in Reader 2. Back up