Martyrdom implies sacrificing one's life in the name of one's religion or one's country. Some people believe that such martyrs go to heaven. Most religious teachers, prominent individuals in society and politicians, commend and glorify such sacrifices. Some people believe in 'just wars'. They advance a variety of reasons, stipulations and pretentious ideals to justify wars. Some people claim that war is unavoidable if one wants to defend freedom and one's way of life. Individuals argue that one has to go to war to rid the world of the scourge of evil. Sometimes, wars are launched with the excuse of establishing fairness and justice in society. What do the basic principles of Jainism state in this respect? Once Bhagwaan Mahaveer was asked a question related to these common beliefs about war and martyrdom.

At the time of Bhagwaan Mahaveer, King Konika ruled over Videh. He enjoyed all material comforts and was very powerful. Once a coalition of great warrior kings, Mallas and Lichchhavis, and a number of heads of republics, challenged King Konika. The king summoned his officials to prepare for war.

He asked them to prepare the royal elephant Udai and mobilize his four-fold army consisting of infantry, cavalry, chariots and elephants. All necessary preparations for war were completed. King Konika put on the protective armor and mounted his elephant Udai. He took his bow, the necessary arms and weapons, and proceeded to the battleground along with his army.

As the battle raged, the horses, elephants, infantrymen and charioteers were hit by pebbles, straw, leaves and wood. However, because of the intense fury, it seemed as if they were being hit by large slabs, rocks and thorns.

Therefore, the battle was called MAHASHILAAKANTAK. In the battle, King Konika's army wounded or killed most of the great warriors of the opposing army. They snatched away their flags and ensigns bearing their respective marks. The rest of the opponents fled. A large number of men were killed in the battle.

Bhagwaan Mahaveer's chief interpreter (GANADHAR), Gautam Swami, asked: All those who fought in the battle were devoid of rational conduct. They were full of anger. Some of them were scared to die. Many of the survivors were hurt. Those who died had no opportunity to do repentance for their deeds.

In that situation, where did they go after death, and where were they reborn?

Bhagwaan Mahaveer replied: Almost all those who died were reborn in the hellish state of existence (NARAK GATI) or in the state of existence of subhuman animals (TIRYANCH GATI).

Later, there was another battle, RATHAMUSHAAL, in which King Konika and two of his allies, SHAKRA and CHAMARENDRA, defeated the warrior kings, Mallas and Lichchhavis, and a number of heads of republics. As in the first battle, a large number of men perished.

Gautam Swami asked: Where were those who died in the second battle reborn?

Bhagwaan Mahaveer replied: All except two men were reborn in the hellish state or in the subhuman animal state. A noble named Varun from Vaishali, who was very rich and powerful, was reborn in the heavenly state of existence (DEV GATI) and his friend was reborn as a human (MANUSHYA).

On being asked about the two exceptions, Bhagwaan Mahaveer stated: Varun was a follower of JIN - the victor of one's passions. He practiced the five minor vows (ANUVRAT) of nonviolence, truth, non-stealing, partial celibacy and non-possessiveness. When he was called to duty by the king, the state and the administration to participate in the battle, he asked his subordinates to prepare the four-fold army. He furnished his chariot with full equipment and started to the battleground. Before starting to fight, Varun took a vow that he would not attack until someone attacked him.

In the arena of the battle, Varun was challenged by an opponent in a chariot who was his equal and had similar arms and weapons. In those days, the fights took place between equals only. For example, a charioteer would fight only a charioteer, and an infantryman would fight an infantryman. Varun replied that he had taken the vow of not attacking his opponent until he was attacked. On hearing this, Varun's adversary became blind with passion and anger, drew his bow and shot an arrow toward Varun. Varun was seriously injured. Varun also shot an arrow at his adversary, who fell dead.

Varun realized that he was seriously injured and that his end was near. So he turned back his chariot and left the battlefield. He alighted from his chariot and sat down on the ground to pray to ARIHANTAs - the supreme human beings, who have destroyed their soul-influencing karmas. He performed introspection and repentance, adopted the five major vows (MAHAVRAT) and the vow of peaceful death (SALLEKHANA). He took off his armor and pulled out the arrow. Varun passed away with complete equanimity, meditating upon the attributes of a pure soul, and so he attained the heavenly state of existence.

Varun's friend who was fighting alongside with him was also fatally wounded in the battle. He had seen Varun leave the battleground. So he followed Varun's footsteps. He watched the repentance, introspection and meditation done by him. He too got off the chariot, sat on the ground and prayed to ARIHANTAs. He performed introspection, repentance and meditation. He made a determination to observe total nonviolence and other vows. He resolved to embrace peaceful death (SALLEKHANA). Soon after removing the arrow from his chest, he met his death and was reborn as a human being.

It seems that one detail has been intentionally omitted from the story - the reasons for Konika's going to war. In fact, all wars involve passions of anger, pride, intrigue and greed. All wars involve extreme intentional violence and violence cannot lead to overall welfare of humanity. Thus this story illustrates the most important teaching of Jainism. There is no justification for passions and violence. There are no just wars.

As far as the consequences to individuals going to war are concerned, this story articulates a fundamental principle of the Jain religion. It is the Jain concept of reality, including influx and bondage of karmas. All worldly souls attract and accumulate painful karmic matter on account of their mental and physical activities (YOGA) blended with dark passions (KASHAAYA). An individual involved in a war in any capacity at any stage - approving, endorsing, planning or fighting, has intense passions. These cause an influx and bondage of painful karmas. Thus the idea that those who perish in a battle for a 'good' cause find a place in heaven is not true.

Varun and his friend attained the states of existence of a heavenly being and a human being, respectively, not because of participating in the war but on account of their good resolves and actions. In fact, they modified the karmas in their possession through pure thoughts and feelings. They performed introspection and meditation, renounced all future violence, achieved equanimity and eventually achieved peaceful death. That is why they attained desirable states of existence.

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