Philosophy In Jain Agams: Main Causes of Violence

While indulging in violence, there are some internal causes i.e. attachment and hatred. No external cause becomes a stimulus of violence in the absence of internal factors. Jain philosophy has accepted the importance of both substantial cause and instrumental cause. Ancient scriptures such as Ācārāṅga have also, elucidated the instrumental causes of violence. Violence is both with purpose and without purpose.^[1] Ācārāṅga states that intentional kinds of violence is attributed to 'longing for survival, praise, reverence and adoration; life and death; emancipation and elimination of physical and mental suffering.^[2]'

1. Jijīviṣā - Longing for Survival - The first and the fundamental desire of all the worldly living creatures is the intense longing for survival. It can be observed in all life forms. This becomes one of the greatest cause of violence.
2. Lokeṣaṇā - Worldly Praise - When the wisdom of betterment for all does not arise and the consciousness remains confined to the fulfilment of demands of the senses and the mind which develops the feelings of receiving appreciation, worshiping and importance. This wordly desire of praise always remains with oneself. People commit violence in order to fulifil this desire.
3. False Conception of Religion- Violence gets attributed to religion. For this there are two reasons- freedom from birth and death and freedom from all the sufferings. Many religious men started voodooism at the time of Lord Mahavira. Sacrifice of animal was already prevalent in some religions but the offering of human sacrifice was also accepted. The conceptual basis was that dieties get satisfaction through their worshiping. By satisfying the gods and getting their blessings, salvation from this world can be achieved. At that time, many people used to commit violence for salvation and to get freedom from sufferings in this world.
4. Elimination of Pain- A man who indulges in satisfying the appetite of one's own senses and mind only, becomes distressed. He then becomes more restless. To overcome his agony, he teases others and kills others. His anxiety also becomes a cause of violence.^[3] Ācārāṅga has listed some of the reasons of violence from which the ancient prevalent religious concepts and the basic tendency of mankind become clear. Today, a long list of the causes for violence can be presented. In brief, passion (anger, pride, deceit and greed) are the main cause of violence. Therefore, overcoming the passions becomes a cause of ending violence. The main objective of ethics is to present the spiritual practice for the elimination of passions.

Discussion on Weapons

The means for violence is called weapon. It is of two types- external weapon and inner (emotional) weapon. There are ten types of weapons described in the Ṭhaṇaṃ i.e. Fire, poison, salt, lubricants such as oil etc., alkali, acid, mind, words, body engrossed with evil intention and non-abstinence.^[4] Among these, the first six weapons fire etc., are external weapons and remaining four are internal weapons. Non-abstinence is the most dangerous weapon. Control over this, will bring control over all other weapons. The very first notion of weapon sprouts in our minds or emotions. An ethical person is one, who remains away from the weapon of non-abstinence. Acharya Mahapragya has considered the disarmament as conduct. In his words synonym of disarmament is conduct.^[5] Although, this is a relative definition of conduct, it is nonetheless very important in today's context. Danger of a world war cannot be avoided, until and unless disarmament of the mind and emotions takes place. If disarmament takes place in the emotions, then, the external weapons cannot pose much danger. There is an instruction in the code of conduct for householders, pronounced by Lord Mahavira that 'A Jain follower will not create any weapon'. He will not even mechanically set the parts of weapons.^[6] Along with it, there is an instruction to overcome non- abstinence - the uncontrolled internal weapon. Non-abstinence is the main weapon and its control is mandatory. Jain ethics especially emphasize over its control.