Significance of Non‑Violence in Modern Age – A Jaina Point of View

Summary

Prem Suman Jain’s essay “Significance of Non‑Violence in Modern Age – A Jaina Point of View” argues that rapid scientific development has given humanity material prosperity but undermined spiritual and moral valueshttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/10#:~:text=The%20development%20of%20sciences%20has,human%20welfare%20and%20world%20peace. In a world where greed, selfishness and violence are rampant, the author proposes that Jainism’s systematic teaching of ahiṃsā (non‑violence) offers a necessary antidote. He notes that non‑violence is central to all religions, but credits Jain philosophy for presenting it in a comprehensive framework based on the three jewels: right faith, right knowledge and right conducthttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/10#:~:text=The%20significance%20and%20utility%20of,As%20soon. Right faith dispels self‑interest and hostility, right knowledge cultivates self‑realisation and empathy, and right conduct directs the aspirant toward non‑violent behaviourhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/10#:~:text=violence,Here%20the. The essay elaborates the practical aspects of Jain ethics. Non‑violence permeates every sphere of life and is inseparable from vows such as truthfulness, non‑stealing, celibacy and non‑possessionhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/14#:~:text=possession%2C%20charity%20etc,He%20attains. By practising these vows, a person gradually develops detachment and overcomes greedhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/11#:~:text=Jaina%20ethics%20is%20observed%20by,this%20way%20Jaina%20ethics%20basically. Jain thinkers classify violence into four stages: premeditated, defensive, vocational and commonhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/13#:~:text=living%20as%20a%20householder,for%20remaining%20alive. While laypeople might need to engage in defensive or vocational violence to preserve life or earn a living, they must do so with detachment and strive to minimise harmhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/13#:~:text=In%20this%20way%20the%20first,all%20living%20beings%20are%20kept. Even microscopic violence of thought or speech is discouraged because the ultimate aim of Jain ethics is complete non‑violencehttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/13#:~:text=his%20actions%20for%20remaining%20alive,all%20living%20beings%20are%20kept. The author notes that this radical ahimsa underlies everyday practices such as filtering water, avoiding night meals and abstaining from meat and alcoholhttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/13#:~:text=This%20acute%20non,the%20moral%20and%20the%20strength. After establishing the doctrinal foundations, Prem Suman Jain assesses the modern relevance of non‑violence. Scriptural sources like the Ācārāṅgasūtra describe non‑violence as the eternal religion and prohibit injuring any living beinghttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/12#:~:text=It%20becomes%20clear%20from%20the,violence%20is. The essay emphasises vegetarianism and compassion for animals, asserting that vegetarian diets support a peaceful temperament and universal lovehttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/15#:~:text=JAIN%20JOURNAL%20universal%20love%20for,we%20are%20living%20in%20a. It argues that non‑possession and non‑absolutism can solve contemporary problems of war and peacehttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/15#:~:text=principles%20of%20non,our%20great%20and%20long%20heritage. The author cites thinkers such as D.S. Kothari who believe the future of humanity depends on combining science with ahimsahttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/16. Modern challenges like scarcity, selfishness and ignorance can be addressed by self‑knowledge, liberal attitudes and right conducthttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/16. By integrating science with ethical self‑restraint, humanity can overcome violence and achieve universal welfarehttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/16#:~:text=It%20is%20rightly%20concluded%20by,supplies%20the%20necessary%20basis%20for. The essay concludes that the rule of non‑violence is founded on universal values like love and kindness, and that other virtues such as truth and charity naturally flow from ithttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/17#:~:text=Rule%20of%20non,His. Even in a scientifically advanced age, following ahimsa “in letter and spirit” would foster peace and happiness across the globehttps://jainqq.org/pagetext/Jain_Journal_1984_07/520075/17#:~:text=Rule%20of%20non,a%20clue%20to%20many%20complicated. For Prem Suman Jain, the Jaina view of non‑violence is not merely a religious injunction but a comprehensive social philosophy that offers solutions to environmental crises, wars, and personal unrest. By advocating vegetarianism, non‑possession and non‑absolutism, and by uniting science with spiritual wisdom, the essay positions Jain ethics as a timeless guide for the modern world.