Published by Jain Society of Metropolitan Chicago

April 2002 Editor: Manu Doshi VOL. 12 NO. 06 Nonviolence: The Key to Survival into the Third Millennium

By: H.H. ACHARYA MAHAPRAGYA Spiritual Patron of Anuvrat Movement (Reprinted from Anuvibha Reporter, Vol. 5, Sep.-Dec. 2000)

The age in which we live is one of the most tragic ages in the history of mankind marked by a lot of bloodshed, domination and destruction. Science has undoubtedly enabled us to have big breakthroughs in knowledge, which has resulted in new technologies, but technological breakthroughs, for example, nuclear weapons, have jeopardized our very survival. One can firmly aver that this situation has arisen because we have retreated from the path of nonviolence, which alone holds the key to our existence on this planet. For our survival into the third millennium it is absolutely imperative that we try to revive the universal value of Ahimsa (nonviolence) and see that it is practiced both in word and deed.

The Individual and Society

The present-day thinking is mostly oriented towards society, rather than the individual. Primacy is given to society. Social change, social revolution, social development—these are the foremost topics of consideration. The question of law and order also has great social significance. It is associated with material development and penal power. Therefore, it is applicable to all citizens. Nonviolence, on the other hand, is connected with the inner world and with a ‘change of heart’. Therefore, it is not possible to impose it forcibly on all; it cannot be turned into a social phenomenon. Nonviolence can never take the place of penal power. It is not possible to govern a society through nonviolence. Some people take recourse to this idea for underlining the feeblessness of nonviolence and for supporting violence. On this basis, it is generally concluded that society needs orderliness more than nonviolence.

Without denying the truth of the above conclusion, we wish to present another aspect of the matter, which is generally disregarded. The system has attracted much more attention than the director of the system. Society needs to be organized. But it is an individual who performs this function of organization. A system may be good, but if the director or controller of that system is not good, will the system prove any useful? On the other hand, if the director of a system, the man who runs it, is good, but the system itself is filthy that too will not answer our purpose. What we need is a combination of both a good system and a good man to run it. That constitutes the Anekantian approach, a holistic viewpoint. The chief aim of training in nonviolence is the creation of a personality dedicated to nonviolence.

The Individual is In No Way Secondary

An individual can be trained in nonviolence, not so the society or the nation. This is acceptable only from a relative point of view. The individual and society cannot be entirely separated. The individual is influenced by the society he lives in, and the society is influenced by the individual. Both are mutually related, interdependent. The inner world of the individual constitutes his individuality; society is an extension thereof. In any scheme for ushering in a social change or revolution, whether it is political or spiritual, the individual cannot be overlooked. Preksha Meditation may not be apparently connected with social nonviolence, but indirectly nonviolence in society is naturally linked with it. Intrinsic Form of Individual Transformation Bringing about a transmutation of personality is not an easy task. In every individual are to be found positive and negative attitudes. A negative or destructive approach gives rise to violence, and a positive or constructive approach leads to nonviolence. The social environment generally stimulates negative feelings. That is why, wittingly or unwittingly, the problem of violence is growing more and more complicated. Today, the complexity of the problem has reached its zenith. Preksha Meditation constitutes in itself an effort to be free from negative or destructive feelings. If we come to know the sources of negative emotions, it becomes easier for us not to be influenced by them. The whole purpose of the perception of psychic centers is to establish control over the passions. This is the intrinsic form of transmutation of personality or consciousness.

Training in Nonviolence: Exercises of Anupreksha (Contemplation)

Exercises of contemplation have been very successful in bringing about a transformation of personality. In these exercises, the brain and the body are made to relax and suggestions are given in this state of relaxation. At the same time, color meditation is also practiced. Both sound and color affect the unconscious or the subconscious mind. Thus, old conditionings and acquired habits are dissolved and a ground is prepared for receiving new impressions and the creation of new habits. These exercises consisting of nine steps increase will-power, self-confidence and one’s capacity for self- observation. For the development of nonviolence, the practice of the following five contemplations is essential:

1. Contemplation of fearlessness 2. Contemplation of tolerance 3. Contemplation of compassion 4. Contemplation of friendliness 5. Contemplation of self-dependence

Education and Nonviolence

In order to make training in nonviolence extensive, it is necessary to link it with education. For social health, individual health and peace of mind, training in nonviolence is of vital importance. It is difficult to say why it has been neglected in education hitherto. International tension and the armament race have obliged man today to closely examine this fact. The spirit of self-control emanating there from betokens a golden future. The treaty of cessation of hostility signed on 19 November 1990 may be said to be a historic event of the present age. On that day, 34 Presidents of the member countries of the NATO and the Warsaw Pact bade farewell to the cold war by signing the epoch-making treaty on disarmament. The cold war environment gave way to an atmosphere of cooperation and mutual goodwill. Along with it, the Soviet President Gorbachev and the American President Bush opened a new chapter by putting their signatures on the pact for the limitation of medium-paced short missiles. The conclusion is obvious: the world cannot function well in an atmosphere of cold war, fear, tension and growing armaments. After all, the world must move from violence to nonviolence. If training in nonviolence goes on along with school education, new horizons in successful leadership will be opened before us. The students are made to perform exercises of Preksha meditation under the name of the Science of Living. Moral education and education in nonviolence complement each other.

Training in Nonviolence: Practical Exercises

In many parts of the world, experiments are being conducted with a view to creating a nonviolent social order. Their significance is unquestionable. It will be readily acknowledged that these experiments do impart to society practical training in nonviolence. Still, one thing is not clear. It is difficult to ascertain how successful and durable are these experiments being conducted in the sphere of nonviolence. People working in the field of nonviolence must have experienced this difficulty. Preksha meditation is not really an exercise of nonviolence; it is only an exercise for effecting a transmutation of consciousness or bringing about a change of head. In our opinion, without first bringing about a change of heart, all talk of removing social and economic disparities remains unimplemented. A powerful means of forestalling JD V12.06 PAGE 2 evil is the use of penal power. An effective way of transforming the evil consciousness is the exercise of bringing about a change of heart. He, who has faith in nonviolence, does not rely on penal force. He is more inclined towards bringing about a change of head. From this angle, it can be said that Preksha Meditation is an exercise for abolishing social and economic disparities.

A Great Resolve

The Anuvrat Movement was started by Acharya Shree Tulsi. The vital elements of the movement are:

Unnecessary violence should be avoided. There should be no killing of innocent persons. Communal hatred should end; also the superiority and inferiority complexes based upon caste and color discrimination should dissolve. There should be no communal riots. Drug-addiction should come to an end.

The Anuvrat constitutes in itself a great resolve for solving the burning issues of the day. Preksha Meditation is a practical step for the transmutation of inner consciousness and for bringing about a change of heart.

The study of nonviolence has been in progress since ancient times. It has been discussed and practiced for thousands of years. For a thorough grasp of nonviolence in its totality, it was customary to study the scriptures. Today, a study of the science of environment has become compulsory in this regard. Nonviolence does not only mean that one must not kill a living being; it also means that one should not create an atmosphere of violence. Do not create an environment in which animate beings must perish! Nor create a situation, which would disturb the inanimate order. Nonviolence relates to both the sentient and the non-sentient. A man filled with anger picks up a stone and flings it. No one is killed, yet this act of impatience constitutes violence.

Science of Factors

Lord Mahavir associated every event with environment and other factors. This may be called the science of factors. Do not destroy any factor, whatsoever! Do not kill a soul, a sentient being! Along with this, it was also said, “Do not destroy the productive capacity of a sentient being! Even when the animate become inanimate, do not destroy them!“ The matter was considered in all subtlety, substance, region, time, feeling, and material consequences all these are the factors of change. The doctrine of nonviolence is not limited to non-killing alone; it is also linked with various factors. A study of these factors constitutes the science of environment.

Fundamental Principles of the Science of Environment

Today, the whole world is affected by the science of environment. Its basic principle is “The soul and matter influence each other.” The second maxim is “Our material environment is conditioned by living beings, and living beings are conditioned by environment.”

The third maxim is “A change in one sphere brings about a change in other spheres.” Land, water, air, fuel—all these are links in the chain of universal life. The disruption of any one link causes disruption of other links as well.

The fourth maxim is that animate beings can survive in a particular environment. If that environment is changed, the living creatures die. For instance, a sentient being can exist in a limited range of temperature. Today, we are faced with a critical situation the ozone layer is disintegrating. If ultra-violet rays directly touch the earth, it would be difficult for a living creature to survive. A rise in temperature, by causing the icebergs to melt, would increase the water level so much that whole cities would be submerged in the sea. JD V12.06 PAGE 3 The fifth principle relates to the science of environment! Let not the equilibrium of Nature be disturbed! “Let no element reach the state of inequilibrium!“

The Eternal Law

These are the five principles of the science of environment. Let us consider nonviolence in the context of these. The doctrine of nonviolence lays down “Nothing can exist by itself, alone!” An eternal truth is here laid bare. All our energy and power is produced by matter; it comes to us through the environment. If the environment is polluted, all our energy would dissolve. A nonviolent person who recognizes this truth that all life owes its existence to matter how can he disregard the environment? A living creature is affected by atoms of matter and material atoms are affected by living creatures. If one of these changes, the other too undergoes a change. This principle of change and effect underlies the existence of the world.

In Modem Terminology

We are talking about universal equilibrium. We recognize it also from the point of view of the science of nonviolence. It has been treated at length in the science of environment. A study of the science of environment is in fact a study of the science of nonviolence. If we expound nonviolence only on the basis of ancient books, today’s man will not be able to follow it. “If you indulge in violence, you will go to hell! You will be caught in the cycle of karma.” Such an interpretation from the transcendental point of view is not easily intelligible to the modern man. But if we say, “Indulgence in violence would disturb the environmental balance and it would become difficult for man to survive” this is readily intelligible. How can you remain undefiled, if all else is polluted? Only he, who clearly perceives this danger, can save himself from violence. Our standards and symbols require to be changed. The context is the same. At the many seminars on the science of environment organized by the U.N.O., the principal topic of discussion was the science of nonviolence.

Environmental Pollution

One aspect of the science of environment is environmental equilibrium; the other is environmental pollution. The pollution of the atmosphere is violence. We know this much; if we can maintain environmental balance, man would survive, the tiny creatures would continue to live and the material environment would also remain pure. Today, the scientists are very much concerned about the growing environmental pollution. The earth, the air and water—all are becoming contaminated. What is the reason? Poverty is one of the causes. The problem of earning a livelihood is a factor. Man is cutting down forests. The forest wood is for him a means of livelihood. People cut down trees for a living, but owing to this action of theirs, forests are being wiped out; environmental pollution is growing. Even the rich are contributing towards growing pollution. Take the case of paper. Paper is in common use today. But how much of it is wasted or misused! We see people writing just a couple of lines, leaving the rest of the sheet blank! It has become a fashion. Shri Chhogamalji Chopra used to write a great deal but then he would fill the whole page with his writing; he made full use of it. Where is to be found such circumspection now? Today, only a few lines are written on a page. The consumption of paper has reached fabulous proportions. As a result, big factories are being set up to manufacture it. And to feed these factories, the cutting down of trees has become necessary. This necessity has become a factor of environmental pollution.

A Grave Crisis

Today, the scientists are faced with the problem as to where to dump the nuclear waste. If it is thrown into the sea, the sea creatures would perish. And wherever this waste has been flung down, the small creatures are dying. There is no respite. The human mind is much exercised over varied causes of pollution, but the chief reason behind environmental pollution is emotional/mental pollution. The danger of pollution has been created by man’s own lack of self-restraint. Immoderation is the order of the day. When we read about Mahatma Gandhi or look at Rupchand Sethia’s life, we find how much attention they paid to the minutest detail. Looking for Datun (a fibrous twig used for brushing teeth), a woman- visitor from a foreign country, tore off a big branch of the Neem tree. Gandhiji reprimanded her, saying, “If one’s purpose is served by a small off-shoot, why cut down a big branch? This is sheer waste!“ JD V12.06 PAGE 4

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JD V12.06 PAGE 5 PAGE V12.06 JD JD V12.06 PAGE 5 PAGE V12.06 JD Dravyas, Gunas, Paryayas and Nayas. In this way, the Lord established the Tirtha and equipped it with complete CHILDREN'S CORNER tenets, because of which he became the First Tirthankara.

When Rishabha was at the height of spiritual power, Dear Friends, Bharata, by dint of his world conquest, was at the acme of We are continueing with the story of 24 Jain Tirthankaras his temporal power. A Chakra-ratna was born in his as written by K. C. Lalwani of Indian Institute of Technol- armoury. With the help of this he conquered the six ogy, Kharagpur, India. It was published by Kamala Lalwani segments of the land and became a Chakravarti monarch. from Calcutta, India. This issue concludes the story of Lord It was from him, so goes the tradition, that the country took Rishabhanath and depicts the story of Lord Ajitanath. We its name as Bharata-varsha. will continue to publish more as space permit. With his earthly mission nearing completion, the Lord gave up his mortal frame through fasting. His final moment was Jain Tirthankaras: Lord Rishabhanath spent on the Ashtapada mountain (Mount Kailasa). This (Continued from the last issue) was an occasion of great sorrow for all categories of beings, a great event for the universe, the exit of a Tirthankara. The news of the Lord’s attaining omniscience was con- The Lord had left behind a huge family of spiritual stalwarts veyed to king Bharata who was at this moment on a visit to who were to uphold the Lord’s path on the earth and his grandmother Marudevi, Rishabha’s own mother. She propagate it to generations yet to be born. had become blind through sorrow after her son’s depar- ture. But now had arrived the happiest of moments. The It may be added in parenthesis that the life of Rishabha as king in the company of his grandmother, and the rest from recorded in the Jain scriptures is corroborated by the the royal household, set out for the congregation park Bhagavata wherein he has been acknowledged as an where preparations for one were in progress. By a miracle incarnation of Vishnu. Even the Rig Veda contains high the blind queen regained her vision and witnessed the praise about him. illustrious assemblage with its pomp and grandeur. By another miracle she herself acquired the perfect knowl- Tirthankara 2 Ajitanatha edge, discarded her mortal frame right on the elephant’s back and became the first to enter the domain of the Ajitanatha, like Rishabha, was born in the Ikshvaku line Siddhas in the current discension. Her body was duly and was therefore directly descended from the first Lord. consecrated to the Ocean of Milk by the gods themselves. The ruling monarch at Ayodhya at this time was Jitasatru and his queen was Vijayadevi. The king had a brother, Bharata now took his seat in the congregation and listened Sumitra (Vasumitra) whose wife was Yasomati. By a to the Lord’s discourses. Several hundred sons and grand- striking coincidence, both Vijayadevi and Yasomati dreamt sons of Bharata renounced the world to join the holy order. the same fourteen dreams, as is usual with a would-be Brahmi along with many other ladies of the royal household Tirthankara’s mother. The seers were called in. As per was initiated into nun-hood. But Sundari was prevented by their prediction, the former would give birth to a Tirthankara her brother, the king; for, she was needed to accept the and the latter to a Chakravarti-monarch. vow of a Sravika, as the king himself accepted the vow of a Sravaka. It was in this way that the four segments of the The princes were duly delivered, by Vijayadevi on the Jain spiritual order, monks, nuns, lay disciples male and lay eighth day of the bright half of Magha and by Yasomati disciples female, were provided at the first congregation during the same night. The occasions of the Tirthankara’s held by the Lord. These four segments characterise the Jain conception and birth were duly celebrated by the gods. spiritual order to this day. The elder prince who bore the mark of an elephant was named Ajitanatha and the younger one Sagara. On the Even the order of Ganadharas (spiritual stalwarts who attainment of proper age Sagara was entrusted to a teacher were named leaders of different Ganas or segments under for his education but this was not necessary for Ajita, since the Lord) was named by the Lord. This order was headed a would-be Tirthankara needed no formal schooling. The by Rishabhasena, who was Bharata’s son. Then he gave two princes were then married. the fundamentals of the Jain religion—the Sutras, Sutrarthas, JD V12.06 PAGE 6 Now it was time for the king to lay down the rein of office. At a short distance from here there is a Brahmin village His brother Suniitra too expressed a similar desire but he named Saligrama which was founded on a donated plot. was persuaded by the crown-prince to stay in the palace Here lived a Brahmin couple Sudhabhata and Sulakshana as a monk-by-instinct (Bhava-jati). Ajita was now crowned who by ill-luck had lost their all. In utter distress the king and Sagara was made the crown prince. On the Brahmin left his house, not even taking his wife into completion of his career as a king, which indeed was very confidence about this coarse of action or his future illustrious because of the righteousness with which Ajita programme. Poor Sulakshana broke down in tears. governed, the time was now ripe for his renunciation. He was duly notified of it by the gods. He then passed on the During the monsoons a nun named Vipula came there. responsibility of the state to the crown-prince Sagara who Sulakshana shared her abode with the nun during the rains very reluctantly took it up and spent a year in making gifts and under her pious impact she herself attained equanimity. out of riches supplied by the gods. On the completion of a The nun departed after the rains. year, he was taken in a procession to the Sahasramravana where he was duly initiated into monkhood. He broke his Meanwhile the Brahmin had come back carrying some initiation fast by accepting an offering from king Brahmadatta. riches. He asked his wife how she had spent her time during his absence. She told him about the state of equanimity Then started his career as a monk, a very hard course for which she had aquired from the nun. 12 years, during which Ajitanatha wandered through dense forests and beautiful parks, reached mountain summits and "What is it?" asked the Brahmin. passed by charming lakes. Sometimes he would be cross- "It is faith in right god, right guru and right dharma." ing dreary deserts bearing with perfect calm the rigours of "How do I know what is right ?" summer, winter and rains. During these wanderings he practiced all sorts of austerities. At last he came to the same The wife then explained and the Brahmin was convinced. park where 12 years earlier he had started his spiritual He too acquired equanimity. Having embraced the life of career, sat down in meditation and attained higher and a Sravaka and Sravika, the couple then became the object higher levels till at last he acquired the knowledge of the of ridicule of other Brahmins of the village. But they free. The congregation was duly held with the Lord offering remained unperturbed. his sermons to the entire gathering. This was followed by the full initiation of his uncle Sumitra who had been living as One day the Brahmins of the village were seated round a a bhava-jati in the palace. Ajitanatha then established the fire when Suddhabhata carrying his son in his arms passed fourfold order (Tirtha) and named 95 ganadharas. When by that way. At his sight the assembled Brahmins cried at last the time of his entering liberation drew near, he came shame. For a moment Suddhabhata was off his balance. to the Sammeta Sikhara and attained it after a month’s holy He threw the child into the flame saying "If Jainism be the fast. true religion and equanimity be a true virtue, then my boy will remain untouched by the fire." The boy was duly saved Here is an anecdote. The Lord was once offering a sermon by a goddess who was having her lodgings in the in the city of Kausambi when a Brahmin couple came and neighbourhood. This was a great surprise for all the took their seats. At the end of the sermon, the Brahmin said Brahmins of the village and they would no more ridicule “Your Holiness, how is it so” Suddhabhata. The Lord said, “Such is equanimity. It destroys all evils and helps the fulfillment of not only earthly success but gives On his return, Suddhabhata narrated the whole episode to liberation and even the status of a Tirthankara.” his wife but she did not approve of her husband’s conduct. The Brahmin was happy. He bowed and said, “So it is. It cannot be otherwise, since the omniscient so "Had by chance the goddess been not there," said she, "the ordains.” child would have been burnt alive and Jaina dharma would have been put to shame. Equanimity is not a charm to be Then the Brahmin couple left. displayed in public; it is a key to the right path." This brief conversation roused the curiocity of the audience and so the Lord gave details as follows: "The same couple had just visited me and I have refixed the man in equanimity,” concluded the Lord. JD V12.06 PAGE 7 (.....to be continued....) Jain Society Of Metropolitan Chicago A Non-profit Tax Exempt Organization 435 N. Rt. 59, Bartlett, IL 60103 U.S.A www.jsmconline.org

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Lord Mahavira was a Kshatriya. In the Indian tradi- tion Kshatriya and warrior have been synonyms. Mahavira be- came a preacher of nonvio- lence and yet the instincts of war did not leave him. The ways of Ahinmsa and war are differ- ent. Mahavira was a coordina- tor who brought accord into discord. He transformed the meaning of war and said - ‘have a war, fight, not with some one else but with yourself.” Indeed this transformation is a unique solution to war.

ACHARYA MAHAPRAGYA It has been decided to continue mailing JAIN DARSHAN as before. It is however learnt that some members do no want to get it in mail, they are therefore requested to send their name and address to Dilip Shah @ [email protected]