Lessons of Ahimsa and Anekanta for Contemporary Life

Author(s): Tara Sethia
Publisher: California State Polytechnic University Pomona

Page 40

Kim Skoog, “Jaina Response to Terrorism”
address such criticism. At the outset let us be clear that the lay Jaina followers do not complain about this difference. Nor do they see themselves as "used” by the mendicants as the "first line of defense” so that the monks can avoid accumulating bad karma or risk dying on the battlefield.
As a starting place, let us note that the samsaric world by definition is a world of suffering and there is little chance that one—in and of oneself-can bring an end to this terrible state of affairs. Second, by reaching liberation or climbing closer to it, one does make a significant improvement in the overall “spiritual atmosphere” around oneself. According to Jainism, being in the presence of a Jina (spiritual conqueror) is said to have an extremely positive influence on a person in terms of their overall attitudes, emotions, and preoccupations in life-hence reducing one's stress, anger, and hostility toward others in the world. Third, once one has taken the great vows of a mendicant (mahāvratas) he or she is placed in a special role in the Jaina community, that is, one of great reverence and support because this person has taken on a life of total renunciation (sarvavirati). This is an extremely difficult life of severe austerity and discipline, denying all the wants and desires that plague ordinary persons. The members of the Jaina community take it upon themselves freely to support this most precious undertaking even if it, at times, exerts demands on their own lives. Fourth, all laypersons believe that eventually they will enter upon this path (either later in this or a future lifetime); hence, they can hope that just as they support the monks now, later the Jaina community will support them when they have taken on the great vows.
So we see that in the Jaina community, the mendicants take on a special status that removes them from worldly obligations and duties so that they may dedicate themselves fully to the spiritual quest. It may be noted that this is not a unique phenomenon to the Jaina community as most, if not all, societies have recognized and supported certain individuals who have taken upon themselves to seek final truth or a reclusive lifestyle.
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