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Ahimsa Samvaya

 

 

By Mr. Krishna Raj Mehta

 

"The bright and pure self within the body, that the monks with (habitual effort and) attenuated blemishes see, is attainable through truth, concentration, complete knowledge, and continence practised constantly."

It gives me immense pleasure to meet you all at this holy place on the occasion of the Fourth International Conference on Peace and Nonviolent Action organized by Anuvrat Vishva Bharati (ANUVIBHA). In fact, your exalted presence here is a source of great, unspeakable joy to me. I am extremely thankful to the Conference Chairman Shri G.C. Chandalia and the Organizing Secretary Dr. S.L. Gandhi for giving me an opportunity to share my views on Ahimsa Samvaya (Forum of Nonviolence) with you all.

Ahimsa is Yug Dharma (dharma of the present age) : Tirthankar (the supreme sanctified soul) Mahavir and Tathagat (the enlightened one) Buddha gave this country the philosophy of ahimsa and guided it to a sublime way of life. They also gave us the motto of Ahimsa Parmodharma: nonviolence is the supreme religion. But, in this age of science Mahatma Gandhi, Sant Vinoba, Anushasta Acharya Tulsi added another dimension by saying that ahimsa is Yug Dharma (dharma of the present age). Frightened by the manufacturing and piling of nuclear weapons, the world has now started thinking of ahimsa. To prevent total annihilation and to save the world from general destruction there has arisen a feeling for the need of ahimsa and peace in the hearts of the youths as a result of which an environment of faith in these values is being created. It augurs well for the twenty-first century. It is heartening to see that the world is entering the era of peace and ahimsa.

The Birth of Ahimsa Samvay : Inspired by Parampujya Acharya Mahapragya. a group of dedicated workers connected with Sarvodaya, Ahimsa, Peace and Anuvrat Movement gathered on April 5, 1999 at Adhyatama Sadhana Kendra, Mehrauli, New Delhi and established AHIMSA SAMVAYA for the promotion of mutual understanding and love and for the inculcation of the power of ahimsa. It is not an organization but a free forum for a campaign for moral and spiritual awakening. The President of Anuvrat Mahasamiti is its Convenor and its Contact-Office is located at Anuvrat Bhavan, New Delhi. It seeks to fulfil the following objectives:

(a) Developing an ahimsa way of life through thinking, research, training and experiments with ahimsa,

(b) Collection, publication and documentation of national and international publications and books on ahimsa,

(c) Making efforts for associating ourselves on mutual basis with like-minded organizations allowing them to pursue their own objectives,

(d) Ahimsa is not a mere doctrine. Ahimsa Samvaya has to endeavour to find solutions of national and international problems through the method of nonviolence and to ensure the implemen­tation thereof for establishing the revolutionary and social value of ahimsa.

(e) Developing the virtues of fearlessness, friendliness, impartiality and tolerance in society for the cultivation of an ahimsa way of life irrespective of caste, creed, sect, family, language, party and province,

(f) Peace does not imply a life of inaction. So we have to make efforts to see that the action, practice and policy of society and the nation are embedded in ahimsa,

(g) Establishing exploitation-free close relationship between man and man, between man and society, and between man and the creation,

(h) Making efforts to see that society relies on self-imposed discipline without necessitating any external administration in the regulation of society,

(i) Organizing camps and seminars for the education and training of various sections of society, especially of the youth and the women.

At a meeting held on October 25, 1999 it was decided that the following steps should be initiated in order to make it more powerful and active:

(a) A Directory containing names of people, groups, organizations (both Indian and overseas) dedicated to ahimsa, peace and morality should be prepared. Information about their names, addresses and activities be obtained so as to widen the area of fraternity and mutual understanding. It will also lead to global friendship.

(b) Like the one being organized in Delhi by Anuvibha national and international conferences will be organized from time to time, the deliberations, interaction and the final consensus thereof will be propagated and published.

(c) As far as possible training and research on that consensus will also be undertaken. This will be instrumental in developing corporate, moral and social power which will create an environment conducive to a change for the better. Thus, Ahimsa Samvaya will also be a purveyor of peaceful revolution.

Call for Ahimsa Samvaya : Parampujya Acharya Mahapragya has given a clarion call to those who are prepared to devote their life to this great campaign. A number of brothers and sisters like me have resolved to dedicate their whole life to this noble cause. I urge this Fourth International Conference on Peace and Nonviolent Action organized by Anuvibha to propagate far and wide the mission and message of Ahimsa Samvaya by giving it a global form.

Integration of Science and Self-knowledge : Physical Science has brought the whole world closer. It has given us various means of comfort and happiness. Computerization and atomic power have given us both the power to destroy and the power to create for universal well-being (Sarvodaya). If we have to save the world from destruction, we have to prepare it for creativity, we shall have to make use of the physical science and technology under the guidance of self-awareness emanating from the practice of Preksha Dhyan and Science of Living which help in controlling the modifications of the mind.

Process of the Development of Ahimsa : In ancient time the Rishis, saints, Gurus and sages laid down a five-fold path consisting of five big vows for moral and spiritual Sadhana (practice): Ahimsa (non-injury), Satya (truth); Asteya (non-stealing); Brahmacharya (continence); Asangraha/Aparigraha (non­covetousness or non-possession). In our own age came Mahatma Gandhi. He added six new vows for the transformation of the individual and society. They are physical labour, tastelessness, universal fearlessness, equality of all religions, love of indigenous things and feeling through touch (Sparsh Bhavana). Vinoba Bhave propounded a new vow called Aninda Vrat (the vow enjoining people to refrain from speaking ill of others) to prevent the weakening of word-power caused by self-praise, condemnation of others and false speech. Acharya Tulsi, later on, started a campaign for character- building to counteract the decadence in values in the life of the people who had fallen a prey to power and pelf. He initiated a new code of conduct for them called ANUVRAT consisting of 13 basic vows. The inspiration and practice of those thirteen vows will give rise to the powerful and extensive evolution of collective nonviolence.

Public Innovation of Spiritual Concept : A spiritual concept epitomizes the essence of all religions and beliefs - truth, love, compassion, peace etc. If on the one hand the spiritual ideal suggests the dharma of an individual, the sarvodaya ideal (rise and well-being of all) reveals the dharma of society and collectivity. The sole aim of Sarvodaya Society is to build a nonviolent society. Conflict, war, deception, selfishness etc. are the outward forms of violence. Acquisitiveness, stealing, exploitation, competition, slavery, avoidance of manual labour, grabbing others profession are the latent forms of violence. To avoid both the outward and latent forms of violence sarvodaya ideal recommends dignity of labour, ervice, studying sacred texts, restraint, austerity, sacrifice, charity, penance, cooperation and gram­swaraJya (rural autonomy).

Perception of Consciousness Through Scientific-Temper and Humanism : Scientific temper makes man rationalistic. It widens his one-sided and narrow vision. This undoubtedly develops his universal tendency but until his intellect is free from argument, doubt and disbelief and his ideas are pure, it is difficult for his intellect to take the right decision. For, here the intellect is subject to both limitation and its inherent values. Only the strength of spirit and belief can purify man's heart. The purity of heart naturally produces human virtues like truth, love, compassion, peace etc. If a man imbued with such human attributes uses science and intellect, society will enjoy happiness, peace and prosperity. But, so long as man's heart is held fast in the grip of attachment to body (Dehsakti), physical intellect (Deh-buddhi), and bodily awareness (Dev-bhav) it will neither be able to immerse itself in the soul nor will it be possible for it to perceive pure consciousness. Vinobaji has given us the following sutra (sacred text):

  • Seek refuge in the Buddha the enlightened.

  • Seek refuge in the pure one Shuddha.

  • Seek refuge in Siddha - the liberated soul.

  • Very respectfully offer my salutation to all those who love ahimsa, universal harmony and human well- being.

Thoughts on Sarvodaya Ahimsa :

  1. Public Innovation of Spiritual ideal:
    The concept of Sarvodaya is an exposition of a spiritual concept on a societal basis. In a spiritual concept is contained the essence of all religions. A spiritual concept expresses a man's attribute: truth, viz equality, love, compassion, peace. The Sarvodaya concept puts forth the view of society: viz the public use of truth: equality, love, compassion and peace. Sarvodaya deserves to be widely understood and practised.

  2. The Creation of a Nonviolent Society
    Sarvodaya Samaj aims to create a nonviolent society. Conflict, war, selfishness, deception etc. are the outward forms of violence. Hoarding, stealth, slavery, exploitation, rivalry, avoidance of manual labour, encroaching upon other's occupation, etc. are the latent forms of violence. In order to avoid the explicit and implicit violence in society Sarvodaya has come forth with its path of dignity of labour, self-reliance, love of indigenous things, restraint, austerity, sacrifice, charity, fortitude, cooperation, local self-government (Swarajya).

  3. Negative and Positive Language
    The wise have a tendency to define a spiritual virtue in a negative language such as nonviolence, non-aversion, non-anger, non- coveteousness and non-stealing. In a negative language there is egolessness, and doer ship does not belong to us. But if the effort is positive one will realize the incessant stream of compassion, friendship and pity that keeps flowing in his mind in a natural way. Let this activity be natural and effortless ­Vinoba

  4. Communion with Consciousness Through Scientific Temper and Human Concern
    Scientific temper makes man rational. It widens his insular and narrow vision. It helps in the inculcation of a universal view. Thus, the capacity for an unerring decision also starts manifesting itself in one's intellect.

    Science, no doubt, provides us with power, means and convenience but it cannot discriminate between right and wrong on account of its non­ sentient nature. It is a slave to the one who controls it. The master can use or misuse it. Thus, our intellect is subject to both limitation and its inherent restraints.

    So long as the intellect is dominated by argument, distrust and doubt, the power of faith cannot emerge. The power of faith purifies human heart and develops human attributes like truth, love, compassion etc. Man imbued with human attributes will harmonize science and intellect and only then our society will get happiness, peace and prosperity.

    But so long as it is a captive of the body ­ attachment, physical intellect and body-sense it cannot realize the self. Man becomes immersed in the soul only when his heart is purified. And. only then he begins to perceive pure consciousness. It is only then that the following Mantra proves its significance:

  • Seek refuge in the Buddha - the enlightened one.

  • Seek refuge in the Suddha - the pure one.

  • Seek refuge in the Siddha - the liberated ones.

 

 

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Author : Mr. Krishan Raj Mehta is highly reputed Gadhian and Sarvodaya worker. He worked as Secretary to Vinoba Bhave. He is a thinker and nonviolence activist.

Article Source : Anuvibha Reporter ( Special Issue : Dec. 2000 )
Ahimsa, Peacemaking, Conflict Prevention and Management Proceedings and Presentations
Fourth International Conference on Peace and Nonviolent Action ( IV ICPNA )
New Delhi : Nov. 10-14, 1999

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