Gandhiji Revitalized Ahimsa
By Mr. Mahendra Dosi
Author examines the Jain influence on Gandhiji, who taught the world practical relevance of ahimsa.
In the modern world, the name Mahatma Gandhi has become synonymous with non-violence. In many ways, the principles practiced by Gandhiji have very special relevance to the Jain community. He exemplified the practical application of some of the basic principles of Jainism. The first of these principles is ahimsa (non-violence), which is fundamental to Jainism. This serves as the main guiding principle in making choices for daily routines and activities for the Jains. It helps in keeping peace and harmony with the surrounding environment. A strict adherence to ahimsa is considered essential for achieving spiritual upliftment.
Gandhiji brought ahimsa to another broader level and demonstrated it to the modern world as new effective weapon in fighting against injustice and bringing freedom to India. He realised the power of non-violence through his enlightening discussions with one of his friends Shrimad Rajchandra, a well known Jain saint. Gandhiji knew him as a Jain householder in the diamond and precious stone business, yet totally unattached to the worldly material wealth and ambitions. Gandhiji studied writings of Shrimad Rajchandra, and also corresponded philosophical discussions with him while in Africa. Gandhiji was so impressed with him that he considered Shrimad Rajhchandra to be " at a level above the great philosophers Tolstoy and Ruskin". Gandhiji also adopted a lifestyle in the tradition of a karma-yogi, an ascetic who did not escape into seclusion or monasticism but who got involved in every problem of human existence (karma) while still remaining detached from earthly ambitions for power or wealth for himself or for his descendants. This lifestyle was consistent with what he observed in Shrimad Rajchandra practicing in his daily life based on the Jain principle of aparigraha (non-possession). It also symbolised respect for and conservation of our environment, and minimal consumption of natural resources beyond essential personal necessities.
The perfect label that best describes Gandhiji is the one that he attached to himself; the practical idealist. In his own struggles in South Africa, Gandhiji first attempted to fight injustice through the available instruments of law, which he found to be ineffective. He than have the option of either to continue to accept the unjust system or resort to violence. He realised that response to violence has always been violence, thereby setting up the vicious cycle of never ending violence. He rejected both options and invented a third one: satyagraha - extra-constitutionalism combined with non-violence and dynamism, but without the destruction of the system and without perpetuation of violence. This unprecedented, dynamic method of satyagraha for demanding justice was based on the principles of truth (satya), love (prema), service (seva), humanism or kindness (sarvodaya), and ahimsa. Gandhiji applied this idealistic satyagraha weapon to the real life problem of challenging the unjust laws in South Africa. Later, he used the same approach in awakening the political consciousness in Indian masses during the British rule and infused a dignified moral force. He succeeded in mobilising millions into becoming revolutionaries without fear and without arms. Under the creative leadership, the non-violent armies challenged and defeated the world's most powerful diehard British imperialism.
Underlying the principle of n on-violence in Gandhiji's philosophy is the powerful principal of tolerance. Both non-violence and tolerance can be passive as well as active. In a passive form, non-violence is easy to practice. None of us normally would do any harm to others. But the practice of active non-violence is harder. It requires courage, self-discipline, thorough understanding and analysis of the truth from its various aspects. Once non-violence is clearly understood and adopted as a way of life, one would not deliberately hurt or cause injury to others in thought speech or action. This also automatically leads to the development and enhancement of many of the noble personal qualities such as forgiveness, fairness, fearlessness, attitude of positive thinking and due consideration for others feelings. It is apparent that any conflict won with violence ends in a never ending bitter feeling with a potential for frequent rekindling of violence and injury, whereas the conflict resolutions based on non-violence and with permanent peace and good will. It was because of this peaceful freedom resolution achieved through non-violence that the free India chose to befriend Britain instead of hating British and the British Empire.
Again, the passive practice of tolerance is easy - live and let live. It could simply mean to be kind to mute, non-threatening living beings. Active tolerance involves not only tolerating, but also understanding an opponent's point of view. While passive tolerance compares with non-action and indifference, active tolerance refers to the Jain's principle of anekantvada, which nurtures understanding and respect for the other's viewpoints. Gandhiji identified the active tolerance to be essential in suing the method of satyagraha in resolving conflicts at all levels from a small personal level to community, national and international.
Gandhiji practiced active ahimsa, active tolerance through understanding of multiple viewpoints (anekantwada) and an ascetic life-style (aprigraha). He ingrained these basic Jain principles in his philosophy and in his life-style, and successfully demonstrate their use to the modern world in amicable and peaceful conflict resolutions and in the conservation of natural resources. Greater cooperation between the happening because there is really no other alternative but to adopt the principles of non-violence and mutual tolerance.
-----------------------------------------------------
Courtesy : From 'Jain Spirit International News Publication from London'
-----------------------------------------------------
Mail to : Ahimsa Foundation
www.jainsamaj.org
R10121
