162
It must be pointed out that Buddha did not go anywhere near to the peripheries
of Mahavira’s asceticism, adopting, instead, a middle path (Mahayana) of compromises which for most of Buddha’s followers from country to country would mean
meat-eating. Whereas Jain, true Jains, are strict vegetarians. They consume only
what they categorize in the one-sensed variety, a diet rigorously circumscribed in
order to inflict—within the broadest realm of ethical trade-offs—the least pain
10
.
This obvious convergence of nonviolence into practice is a principle that “has permitted the entire structure of the Jaina ethics and the way of life”
11
.
Later that day, speaking with the ascetics, we were told by the older gentleman,
probably in his 70s, “Khamemi sabbajive, sabbe jiva khamantu me, metti me sabbabhuyesu, veram majjha na kenavi,” meaning, “I forgive all beings, may all beings
forgive me. I have friendship toward all, malice toward none”
12
.
This outright penance in the form of an ecological forgiveness (mettim bhavehi,
universal love) is no plaintive cry in the face of the inconsolable realities of ecosystems ultimately stacked against a world without suffering and death (though they
are). Rather, we interpreted the emboldened remark as one steeped in crucial mores
that might be variously described: serene, unafraid, resolved, quietly at peace with
endless turmoil. Assured in the face of zero assurance. The paradox of the mind
caught out in the whorls of existence
13
.
18.3 Whorls of Existence
Those whorls are broken down by Jain monks into a very few basics, all translating
into ways to mitigate karmic dust which covers and obfuscates the soul. The muni
intends throughout thoughts and actions to impede that accretion of such karma, of
wrongful intentions and actions. This state of being is called kshayika-samyakdarshana, or, “true insight through the destruction of karma.” The rules that apply
toward such antitheses are the result of a vast body of literature relating to ahimsa,
nonviolence, and the endeavors that help bolster it: Satya (truth), asteya (not stealing), brahmacharya (sexual abstinence, read: population control), and aparigraha
(nonpossession). Eight mulagunas, or basic restraints, help acquaint the newcomer
to Jainism with a path toward spiritual fulfillment that enables the individual to
negotiate the labyrinth of pitfalls. The Digambara’s very nudity (acelakka) is a
10 See the PBS documentary, “Ahimsa-NonViolence,” by Michael Tobias, 1987, as well as the
book, Life Force – The World of Jainism, by Michael Tobias, Asian Humanities Press, Freemont,
CA, 1981.
11 See A Sourcebook In Jaina Philosophy, by Devendra Muni Shastri, Translated into English by
Dr. T. G. Kalghatgi, Edited by Dr. T.S. Devodoss, Sri Tarak Guru Jain Granthalaya, Udaipur, India,
1983, p. 538.
12 Translation by Dr. Padmanabh S. Jaini, in Life Force, ibid., p. 92.
13 See Asceticism In Ancient India, by Haripada Chakraborti, Punthi Pustak Publishing, Calcutta,
1973, pp. 423, 425.
18 A Cave at Taranga
It must be pointed out that Buddha did not go anywhere near to the peripheries
of Mahavira’s asceticism, adopting, instead, a middle path (Mahayana) of compromises which for most of Buddha’s followers from country to country would mean
meat-eating. Whereas Jain, true Jains, are strict vegetarians. They consume only
what they categorize in the one-sensed variety, a diet rigorously circumscribed in
order to inflict—within the broadest realm of ethical trade-offs—the least pain
10
.
This obvious convergence of nonviolence into practice is a principle that “has permitted the entire structure of the Jaina ethics and the way of life”
11
.
Later that day, speaking with the ascetics, we were told by the older gentleman,
probably in his 70s, “Khamemi sabbajive, sabbe jiva khamantu me, metti me sabbabhuyesu, veram majjha na kenavi,” meaning, “I forgive all beings, may all beings
forgive me. I have friendship toward all, malice toward none”
12
.
This outright penance in the form of an ecological forgiveness (mettim bhavehi,
universal love) is no plaintive cry in the face of the inconsolable realities of ecosystems ultimately stacked against a world without suffering and death (though they
are). Rather, we interpreted the emboldened remark as one steeped in crucial mores
that might be variously described: serene, unafraid, resolved, quietly at peace with
endless turmoil. Assured in the face of zero assurance. The paradox of the mind
caught out in the whorls of existence
13
.
18.3 Whorls of Existence
Those whorls are broken down by Jain monks into a very few basics, all translating
into ways to mitigate karmic dust which covers and obfuscates the soul. The muni
intends throughout thoughts and actions to impede that accretion of such karma, of
wrongful intentions and actions. This state of being is called kshayika-samyakdarshana, or, “true insight through the destruction of karma.” The rules that apply
toward such antitheses are the result of a vast body of literature relating to ahimsa,
nonviolence, and the endeavors that help bolster it: Satya (truth), asteya (not stealing), brahmacharya (sexual abstinence, read: population control), and aparigraha
(nonpossession). Eight mulagunas, or basic restraints, help acquaint the newcomer
to Jainism with a path toward spiritual fulfillment that enables the individual to
negotiate the labyrinth of pitfalls. The Digambara’s very nudity (acelakka) is a
10 See the PBS documentary, “Ahimsa-NonViolence,” by Michael Tobias, 1987, as well as the
book, Life Force – The World of Jainism, by Michael Tobias, Asian Humanities Press, Freemont,
CA, 1981.
11 See A Sourcebook In Jaina Philosophy, by Devendra Muni Shastri, Translated into English by
Dr. T. G. Kalghatgi, Edited by Dr. T.S. Devodoss, Sri Tarak Guru Jain Granthalaya, Udaipur, India,
1983, p. 538.
12 Translation by Dr. Padmanabh S. Jaini, in Life Force, ibid., p. 92.
13 See Asceticism In Ancient India, by Haripada Chakraborti, Punthi Pustak Publishing, Calcutta,
1973, pp. 423, 425.
18 A Cave at Taranga