Acharya Tulsi
Man commits violence. That is his svabhava, [1] according to some people. Guided by the belief that the life of one creature depends on another creature[2], man engages himself in acts of violence out of his fear of death. It may be true to a certain extent that man cannot live without violence. But it is not in his 'nature' to be violent. Like violence, telling lies, theft, tendency to accumulate wealth, attachment to physical pleasures, etc. are also not in his nature. It seems correct to say that these tendencies are vibhava.[3]Vibhava is the state of diseases and svabhava is the state of health. The only difficulty is that man regards what is vibhava as svabhava and vice versa. That is why he is unable to know his disease or his health.
Man goes to a doctor when he is physically ill. He describes his illness and gets himself treated. His illness can be cured if the symptoms are correctly described, the trouble is properly diagnosed, the right medicine is given, the doctor takes a personal interest and the patient is careful about what he should eat and what he should avoid eating. How can people, who do not accept that they are ill, do not get their trouble diagnosed and do not take and avoid certain food ever hope to be healthy?
Violence Is a Malady
Violence is an emotional malady. It is related to one's actions and sanskaras. The person who is afflicted by such a sickness becomes aggressive for no reason at all. Sometimes, he takes to mindless violence in the name of entertainment. Sometimes, because of his love for tasty food, he kills birds and animals. Sometimes, provoked by a desire to take revenge, he kills someone. At times, the feeling of insecurity at heart also forces him to indulge in violence.
The violent tendency cannot be treated so long as it is not taken as a sickness. When one is not aware that it is a sickness, who would have it treated? An able physician is required to control the growing violence in education, politics, and is every other field.
Violence is on the increase because of the systematic training in violent ways. If a similar training in non-violence is provided, violence can be checked. Is there a provision anywhere for such training? Who can give training in non-violence? What could the 'teaching aids' for that training? These are the questions that need to be seriously considered. As far as I can see, training in nonviolence cannot be given through books. Books can provide information about non-violence. But that information is not related to life. The sickness of violence cannot be cured till non-violence is assimilated in life.
Combining Training with Research and Practice
I am very much in favour of training in non-violence. The process of training becomes comprehensive when it is combined with research and practice. The tremendous power of non-violence cannot be established unless new research is not carried out in the field of non-violence. The scientists study in detail the minute particles of matter and prove their significance and usefulness. Today people refer to non-violence as the weapon of the weak. They degrade the people, who are devoted to non-violence. Why? The reason is obvious. Has any research been ever undertaken on the subject of non-violence which had been glorified in our ancient religious treatises? If only it could be established through research that non-violence is beneficial for all living beings,[4]then violence would not have got the chance to assume its present deadly form.
Next to research comes training. What is non-violence? How far is it efficient? What is its usefulness? How can it be put into practice? What can be its consequences? If practical training is given with these points in mind, non-violence becomes alchemy to refine the way of life.
After training comes the practice. The meal may be extremely tasty and nutritious, but its quality would not be established unless it is eaten. Similarly, however lofty a principle may be, it would not bring any benefit unless it is put into practice. Under its protecting influence, the entire mankind can live without worry. But that would be possible when it is practiced in the form of equality, friendship, fearlessness and tolerance. These three phases of non-violence have the life- giving power. Only with this faith non-violence can enhance its influence.
Who Would Give Training In Non-Violence?
The need for training in non-violence is being keenly felt in order to make non-violence an integral part of people's life. The question is as to who would give such a training? For that purpose, we would have to find such persons who are devoted to non-violence in a natural way or have become non-violent by continuous practice. The example of Mahatma Gandhi can be cited in this connection. Those who went to meet him or lived with him automatically got some glimpse of non-violence. Those who have read Gandhiji's writings, know with what devotion he followed non-violence in his life.
Gandhiji was cleaning his teeth with a twig every day. He did not like the idea of breaking the whole branch of the tree for a little twig. He promptly criticised his colleague for doing such a thing. Even for washing his hands he used very little quantity of water. His heart pained when lot of water was being poured down when the same work could be done with little water. If the cot had to be moved from one place to the other, he was very careful that no living creature got killed in the process of dragging it. If out of carelessness, the stone with which he cleaned his feet was misplaced, he felt uncomfortable. There are a large number of incidents connected with Gandhi's life, which clearly indicate his spirituality and devotion to non-violence. Only those people, who follow non-violence in their lives can give practical training in non-violence.
Mahavira's View of Non-Violence
On reading about the incidents in Gandhiji's life it appears that he had learnt his lesson of non-violence by reading about Mahavira. His attitude towards nature was always positive. He said:
Digging the earth or getting the earth dug is violence. Drinking cold water and giving it to others to drink is violence. Lighting and making others light the fire which is like a sharp weapon i.e. violence. He who avoids such violence is a Bhikshu.[5]
Similarly, Mahavira also described fanning the air, cutting trees and plants, and killing the mobile living beings as violence. If the people who indulge in understanding exportation of the natural resources take even a little inspiration from the teachings of Mahavira, they can feel the impact of non-violence in their lives. But what is surprising is the fact that in the society which has faith in Bhagwan Mahavira, there is no provision for the training in non-violence. That is the reason why, even among the Jains, fruits and vegetables are cut on special occasion in the shapes of birds and animals. This illusion as if creates the impression that the meal is non-vegetarian. This gives an unnecessary encouragement to violence. Therefore, even such practical points which push the future generations of the country towards violence should be included in the training in non-violence.
Difficult but Not Impossible
Some people think that though the suggestion of training in non-violence is a good thing, it is difficult to give such training. Can training in anything be easy? Is training in violence easy? Had it been easy, India would not have been trounced in Indo-China war. Indian soldiers have not been trained to fight at the high altitudes or mountainous regions in freezing cold. As a result, they were defeated. Subsequently, after receiving training, they got accustomed to such situations.
As far as I am able to understand the problem, although training in non-violence is difficult, it is not so difficult that no one can be given that training at all. The main thing is to have faith. First of all, it is necessary to learn to have faith in the power of non-violence. With practice, that power of non-violence can be recognized, it can be enhanced and can also be utilized in practical life.
It is too much to imagine that violence would end as a result in training in non-violence. End of violence means the end of the world. So long as the world exists, man would continue to be dominated by negative feelings like lust, anger, and so on. So long as these feelings persist, violence cannot be totally eliminated, but its intensity can be minimised. The greatest significance of training in non-violence is that attempts would be continued to render ineffective the ever-growing new forms of violence that raise their ugly heads every now and then to swallow human qualities.
Who resorts to violence? Mahavira's words can be quoted in this connection. In the Ayaro, a violent person has been described as the one who is afflicted by the mental demerits like lust, anger, greed, etc.[6] He who is decrepit, is suffering from want and deprived of the desired material objects resorts to violence. He who is difficult to be persuaded and cannot learn even after persistent efforts, takes to violence. He who does not understand the basic purpose of life resorts to violent practices. It is necessary to make him mentally healthy and to wean him away from violence. Training in nonviolence is the only way to be mentally healthy. Training is related not to preaching but to practice. Telling someone not to commit violence is preaching. Training would acquire meaning, when violence is eliminated from human behaviour.
