Surendra Bothra
DYNAMISM
In an open ended dynamic system, any load at any point affects the whole system. Needs are loads on the system, and the system has three broad levels of arrangements for coping with such needs. First is the response to genuine need (justified), second is buffer for unforeseen spurts, and third is an emergency supplement from other components of the system. Beyond these, every need, no matter how small it looks, causes the system to start getting overloaded.
It appears that Bhagavan Mahavir, once he had transcended from contemplation to direct perception during his spiritual endeavour, realized that he lived within a dynamic system. He found that his soul and body both were dynamic. He looked around and found that everything he set his eye to was, once again, intrinsically dynamic. He paused at anything that appeared static and, after a more penetrating look, he found that this, too, was dynamic. Once he established that the only thing static in this universe was death or extinction of the form under consideration, he set about to frame codes of how best to live in such extensively dynamic system.
Fundamentally, this universe is dynamic. Irrespective of whether it is an expanding or a collapsing one, whether it started with the big bang or otherwise, its existence as we see it is the consequence of dynamism in sustaining balance. Thus, in this system the concept of stasis is relative. Relative to a more dynamic thing, a less dynamic thing is static, although within itself it is dynamic.
Life is dynamic and death is static. These two are apparently opposing concepts, but inseparable. To be either completely dynamic or static is impossible. No matter from what angle, level, or context we look at nature, we will find that balance is the ultimate and all-pervasive activity in nature.
In the process of analysis, Mahavir used a microscopic splitting of things and processes, and studying each in its own firmament. However, it appears that when it came to evolving a way of life based on his findings and leading to peace, beatitude and ultimate bliss, he took into consideration the overall or holistic view of the universe in its state of dynamic balance.
When dealing with a dynamic system we have to be careful not to disturb it. When a system is in the state of a dynamic balance more precautions have to be taken. Any proposed changes or variations should be carefully calculated for their immediate as well as long-term effects. This is applicable when we are outside the system. However when we are within the system or part of the system we have not only to be careful about such changes, but also about changes within us and our behaviour within the system.
To pursue what one desires in such multi-dimensional dynamic system is a daunting task. However, Bhagavan Mahavir, the omniscient, devised a simple and universal formula - as transgression is himsa, keeping needs within these systemic standards is ahimsa. Ahimsa conduct includes limiting your needs. Transgression has been discussed in great detail and given a very wide definition in the Ahimsa way of life. At the micro level, it covers all that is covered by particle physics. In biological field, it covers all things and activities of the world of the living, micro and macro. At gross levels, it covers everything and every process existing in this universe. It is a fundamental principle and can be applied with necessary variations to every field and at every level within a specific field.
Starting at the level of the dynamic and static, one should first understand that in a dynamic system applying static rules and vice versa amounts to transgression. Understanding this, one should realize that the principle of ahimsa has an intrinsic dynamism of application that includes the static points as well. That means that a person who has the ability to follow ahimsa perfectly must be, in absolute terms, so open minded and elastic that he can constantly change or pulsate.
He has to be absolutely dynamic to be able to be static momentarily according to need. These things are nearly impossible for us to understand at our mundane level.
However, we should never forget that every true philosophical principle has to be applicable at the mundane level, though of course with a necessary change in parameters. This application is the true test of its perfection. Thus, the ahimsa principle should be applicable at the most himsak or violent level also. Unless we tackle violence at its extreme we cannot establish ahimsa way as a workable system.
The success of any complex system, such as human society, lies in continued interaction and cooperation among its numerous components in terms of experience and thought process. Problems arise when the increasing trend of specialization, instead of honing the intellect for the benefit of all, somehow compartmentalizes the society and creates insulated static pockets in the otherwise dynamic system. Supplementing the natural clash of egos, this trend accelerates social disintegration.
