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You cannot also remain
self-satisfied by saying. "Neither do I
act myself nor do I have it done through my agent". If
you indirectly approve of such an
evil conduct in others, that approval makes you
responsible for the cruelty of
killing, practiced by others. Thus one is expected not to kill oneself nor to
kill through an agent
nor should one approve the evil deed.
In short, Ahimsa should be observed by Mana, Vachana and Kaya
-thought, word and deed respectively and violence should be avoided
in all aspects - Kritha, Karitha
and Anumodha - acting oneself,
to make the agent to act and passively approve the action wherever violence is practiced.
Thus, Ahimsa Vritha is
binding on all members of the Society
whether householder or ascetic. In the case of the ascetics, it is to be observed
absolutely without any limitation. It is obvious that its application should be limited in the case of
the householder. Since the vegetable kingdom is also admitted to be
constituted by living beings, i.e. one
sensed organisms, destroying this living being
is prohibited in the case of the ascetics;
but it cannot be enforced in the case of householders.
In the case, the householder
cannot engage himself in agriculture because
harvesting would imply the destruction
of one sensed organism. Without agriculture, there
would be no food for the members of
the society to consume. Hence, the
householder is expected to observe
this principle of Ahimsa only with reference to the other organisms beginning with the two
sensed ones which are generally called animals capable of
moving or Thrasajivas.
Thus limited, the ethical principle is called Anuvrutha
- a minor vow to be observed by the householder. The same applicable absolutely without any limitation,
is called Mahavratha -
the great vow binding upon the ascetics.
This interpretation of the principle of Ahimsa
naturally rejects the principle of Ahimsa
observed by the Non-Jains. The Buddists excuse themselves
for eating meat though they do not kill but only purchase
meat from the butchers. This is
condemned by the Jains because butcher acts merely as an agent to
the meat-eaters and kills the animal to supply meat to the meat-eating customer. Hence, the person who eats meat
though he does not kill the animal by himself, kills the animal through an
agent and approves his action. Similarly, Jainism condemns the Vedic. Dharma which enjoins the killing of
animal as a religious ritual.Sacrificing of animal implies willful killing and blame is not
removed because it is done in the name of religion. Hence, according to the Jains, sacrifice of
animals in the name of religion, does not remove the responsibility of killing, because it is
certainly a moral evil. |
