“Give Away Violence, Preserve Life”: Contemporary Call of the Śramaṇa Religions

Summary

The article “Give Away Violence, Preserve Life: Contemporary Call of the Śramaṇa Religions” reflects on the ethical foundations that Jainism and other Śramaṇa traditions bring to society. It begins by asserting that life is the focal point around which religion and philosophy revolve and that the moral principle of ahiṃsā (non‑injury) guides both conduct and thought. Recognising that social systems shape and are shaped by religious ideas, the author notes that communities often adapt or renew their religious practice without abandoning core principles. Ahiṃsā has acquired new meanings over the centuries, especially in social and political contexts, and figures like M.K. Gandhi have used it to transform society. The article then examines the human predicament, highlighting poverty, inequality, caste discrimination, dowry, child labour, gender bias and other forms of structural violence that degrade individuals and communities. These injustices are not just moral failings but systemic issues requiring collective remedies. The author stresses that Śramaṇa religions attribute all social ills to hiṃsā and offer ahiṃsā as the antidote, arguing that self‑restraint, compassion and solidarity can reverse social decay. Poverty and inequality damage personality and suffocate hope, while caste discrimination dehumanises entire communities, a reality succinctly described with reference to Gandhi’s critique of untouchability. In analysing responses, the article draws on canonical Jain texts to discuss the ethics of killing, the concept of sallekhanā (ritual fasting to death) and debates over self‑sacrifice. It contrasts Jainism’s insistence that even deliberate self‑mortification can be non‑violent if motivated by purification with Buddhist, Hindu and modern views that condemn suicide or euthanasia. The piece critiques structures that perpetuate inequality—military aggression, unjust authority and economic exploitation—and argues that violence cannot be justified as a necessary evil. The author advocates compassion towards all forms of life, urging laypersons to support monks, copy scriptures, build temples, donate wealth and distribute food. He emphasises aparigraha (non‑possession), recommending detachment from material goods and channeling wealth into philanthropy and religious service. Ultimately, the article calls for a societal transformation grounded in ahiṃsā. By confronting social injustice and embracing non‑violence, it argues, society can move toward the common good and spiritual liberation.