From Religious Books:
by Pandit Phool Chandra Siddhantacharya
Pandit Phool Chandra Siddhantacharya was one of the most eminent Jain scholars of the twentieth century. He had a profound understanding of the basic principles of the Jain religion. Panditji was an original thinker and, in most instances, he presented the fundamental concepts of Jainism as they relate to our present environment. The following expose signifies his keen insight and scholarship. - D. C. J.
Definition of Violence:
In TATTVAARTH SUTRA, Acharya Umaswati has given the following definition of violence (HIMSA):
PRAMATTAYOGAAT PRAANAVYAPAROPANAM HIMSA |7-13 |
Obstruction of life processes (PRAAN), accompanied by neglectful and thoughtless activity of body, speech or mind (yoga), constitutes violence (HIMSA). 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 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.
Jain scriptures have described two kinds of life processes, physiological life processes (DRAVYA PRAAN) and mental life processes (BHAAV PRAAN). Consequently, violence is of two kinds, physical violence (DRAVYA HIMSA) and mental violence (BHAAV HIMSA). Thoughtless and negligent indulgence (yoga) may or may not lead to physical violence. If other necessary causes are present, physical violence occurs, otherwise not. Sometimes physical violence is seen to occur without the presence of negligent indulgence. For example, monks observe extreme care in walking (EERIYA SAMITI). They do not have the slightest thoughtless indulgence. However, tiny living beings are hurt when they walk. In this instance, violence takes place in the absence of negligent yoga. In essence, the above definition implies that the mental violence that is involved in neglectful and thoughtless activities is indeed violence.
Real Meaning of Violence:
In Jain scriptures, violence has been equated to defilement (VIKAAR) of self. Our defilements obscure the qualities of our souls and bring about our spiritual downfall. Sometimes, these aberrations remain buried inside. At times they transpire and manifest their effects. To become angry at someone, to be bent on hurting someone, to abuse or insult someone, to make false accusations, to acquire means to perform undesirable deeds, and the like are external defilements. Renouncing spiritual progress or the means to spiritual progress and having feelings of attachment and aversion constitute internal defilements. Both kinds of defilements have an undesirable impact on the attributes of soul and so they constitute violence.
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. We have to decipher our misconception about the fundamentals. Otherwise, it will not be possible to understand the true meaning of nonviolence, and to relinquish violence.
Root Cause of Violence:
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. It should be understood that external means and materials do matter, but only up to a certain extent. One should understand that one would collect some possessions on account of one's weaknesses. However, one should not consider that external means and materials are the ultimate, and remain focused on the self.
Independence of All Entities of The Universe:
Every entity is fundamentally independent and self-sufficient. Its transformations do not signify any deficiency or defect, but occur on account of its own potential. Thus one entity does not depend on another entity to develop its potential (2). The instrumental cause (NIMITTA) is never strong enough to alter the basic entity. Nothing from outside can enter an entity. No part of an entity can leave it. The fundamental entities have remained unchanged from eternity and will remain unchanged forever. Naturally, transformations continue to occur in an entity, but according to its own intrinsic attributes (potential). Granted that transformations entail instrumental causes but that does not signify that any transformation is controlled by external means. The modes of transformation of an entity are determinate but not the modes of operation of an instrumental cause.
There are two types of instrumental causes. One type of instrumental causes are principle of motion (DHARM), principle of rest (ADHARM), time (KAAL) and space (AAKAASH) whose modes of operation are determined. The principles of motion and rest always remain instrumental in motion and rest, respectively; time is instrumental in transformations, and space is instrumental in accommodation of various objects in the universe. The instrumentality of these entities is forever fixed. They have their respective roles and functions. The other type of instrumental causes operate only according to the attributes of the substances being changed or transformed. Their functions are not fixed. They depend on the kinds of substances and transformations. For example, a young woman can be instrumental in renunciation by an individual in spiritual pursuit. The same young woman can arouse passion in a person who has attachment and aversion. Thus such an instrumental cause operates according to the intrinsic attributes and timely state of an entity. The course of life of an individual does not depend solely on instrumental causes, though they have a place in the scheme of things. 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. 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 (3). Many monks and scholars hold that the religion of nonviolence is not progressing because of lack of support of the state. This belief of theirs is an indicator of their innate defilement. Although TEERTHANKARs possessed considerable physical strength, they never engaged in propagating religion by means of their physical strength or material possessions. Life can not be perfected through material means. Egotism leads to further egotism. Egotism caused by material objects is irreligious. It usurps the purity of soul. Man aims to get to the top of the world through his possessiveness. His mounting ambitions propagate hatred and jealousy in the world. The various 'isms' have resulted from such ideologies. The world has turned away from inner perception. Everyone is looking outwards. We should realize the harm being done by this mistake in life, which is generating considerable violence.
Classification of Violence:
Scholars of scriptures have classified violence in two categories, physical violence and mental violence, as mentioned earlier. Mental violence has been described above. Physical violence involves hurting or killing of living beings. It proceeds from mental violence and that is why it is called violence. Sometimes, physical violence occurs without mental violence. Such physical violence is not considered violence because violence essentially entails defilement of one's thoughts and feelings. At times, a person makes a determination to destroy some inanimate object, thinking that it is harmful to him/her. The person may even become instrumental in destroying it. In this instance, although no obstruction or destruction of life processes occurs, violence is committed by the individual because of the defilement of his/her soul. (4)
On account of passions, a worldly soul has two kinds of emotions, thoughts and feelings of attachment (RAAG), and those of aversion (DWESH). Evidently, thoughts and feelings of aversion fall in the category of violence. One is taught to maintain the attitude of detachment where flames of aversion have a chance to engulf the atmosphere. It is natural to become incensed when some miscreant indulges in acts such as attacking a woman or a place of worship. In such circumstances, we should focus on protecting the woman or the temple. We should not have feelings of hurting or killing the attacker. Suppose the miscreant gets hurt or killed when we endeavor to protect a woman under attack. In this case, the violence that occurs is incidental violence (AAPEKSHIK HIMSA). If we have thoughts of killing the attacker, the violence is called intentional violence (SANKALPI HIMSA). Obviously, hunting involves intentional violence and so does slaughter of animals for food. A butcher makes a determination to kill. So even though it is part of his/her livelihood, it is intentional violence. On the other hand, violence involved in occupations like agriculture, cooking, cleaning and construction is not intentional violence. Such violence is classified as subsistence-related violence (AARAMBHI HIMSA) because killing is not the intention of these activities. (5)
Attachment is of two kinds: auspicious (PRASHAST) and inauspicious (APRASHAST). Attachment to objects which are instrumental in uplifting life is auspicious. Attachment to other objects is inauspicious. Both kinds of attachment constitute violence. Still auspicious attachment is better than the inauspicious one. That is why scholars of scripture have prescribed activities such as worship, donation, and building temples and educational institutions.
Those who have resolved to practice self-endeavor to the fullest extent, that is monks and nuns, conscientiously give up attachment and aversion, because they realize that having attachment and aversion is a major blemish in life. Indeed, attachment and aversion are aspects of violence. Therefore, monks and nuns perform repentance after each activity. Householders are in a different position. Their lives entail continuous activities of various kinds. They intend to overcome their weaknesses but their circumstances do not allow them to do so. Thus they indulge in incidental violence (AAPEKSHIK HIMSA) and subsistence-related violence (AARAMBHI HIMSA), but they avoid intentional violence (SANKALPI HIMSA). Householders practice nonviolence to the extent that they reduce their desires, attachment and aversion.
Violence and materialism:
SOOKSHMAAPI NA KHALU HIMSA PARAVASTU NIBANDHANA BHAVATI PUMSAH
HIMSAAYATANANIVRITTIH PARINAAMAVISHUDDHAYE TADAPI KAARYAA
It has been indicated that having pristine thoughts and feelings (that are consonant with the attributes of a pure soul) is nonviolence. External materials cause attachment and aversion. Therefore, non-possessiveness is essential for the practice of nonviolence.
- Acharya Amrit Chandra Suri in PURUSHAARTH SIDDHYUPAAYA
Footnotes:
1) English adaptation from the commentary on Acharya Umaswati's TATTVAARTH SUTRA, published by Varni Jain Granthmala, Varanasi, 1950, pages 316-323. Back up
2) This implies that all souls are independent of each other, which is the basis of the Jain concept of self-reliance (SHRAMAN DHARM). - D. C. J. Back up
3) This is a very unique feature of Jainism, which, in some instances, is violated by religious and social leaders. - D. C. J. Back up
4) Similar concepts are presented in the lesson 'Scriptural View Of Nonviolence', of Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, pages 26-28. Back up
5) Some acharyas have described four kinds of violence, intentional (SANKALPI), subsistence-related (AARAMBHI), occupation-related (UDYOGI) and adversary-related (VIRODHI). Here occupation-related violence has been included in subsistence-related violence. We should bear in mind that all kinds of violence causes influx of karma. - D. C. J. Back up