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22: Applied Philosophy of Jainism
to killing a five-sensed being.23 Inus, according to Jaina philosophy, the question of greater or lesser violence is to be decided not on the basis of number of creatures involved but on the basis of their sensory or spiritual development. When we have to choose between two alternatives involving greater or lesser violence, we must always choose the alternative that involves lesser violence and here the question must be decided on the basis of sensory development of the creatures being subjected to such violence.
If on one side we believe that we are entitled to and we may commit violence towards one-sensed beings in order to save our own lives, and on the other side we say that such violence may not be committed in activities that involve saving of other's lives or serving them and that activities like protection, charity, kindness, compassion, are fit to be abandoned as it involves violence towards one-sensed beings, it will amount to deceive ourselves. Leave aside the householder's lives, even in monastic life; one may not be able to be fully non-violent towards one-sensed beings. Therefore, to abandon such activities (of mercy, kindness, compassion, service, co-operation, friendship, affection, etc.,) that constitute positive non-violence on the pretext of violence to one-sensed creatures is neither correct nor ethical.
Positive Non-violence and Social Life
Positive non-violence is essential because it is the very basis of our social life. 'Man is a social animal.' It is difficult to imagine his existence away from social life. At the same time, we cannot imagine a social life devoid of non-violence consciousness or sensitivity. The society stands on the pillars of affection, love, co-operation, and giving up self-interest for the sake of other's interest. Acārya Umāsvāti has said that to help each other is the rule of the living universe - 'Parasparopagraho jīvānāṁ'24 The western thinkers have this false concept that the living universe is based on struggle for survival. The rule for living together is not struggle and survival of the fittest but co-operation and coexistence in which everyone can
