Ahimsa as Expression, Anekāntavāda as Source
Jainism is widely perceived as a religion defined almost exclusively by Ahimsa (non-violence). In the public imagination, Jains are identified primarily by vegetarianism and meticulous care to avoid physical harm to living beings. This external, behavioral dimension is easily observable and therefore comes to dominate popular understanding.
While Ahimsa is unquestionably central to Jainism, reducing the tradition to dietary or physical non-violence alone presents an incomplete and superficial picture. Such over-emphasis risks portraying Jainism as a set of rigid ethical rules rather than a profound philosophy of inner transformation.
At the heart of Jain thought lies a far subtler and deeper principle – Anekāntavāda – The Overlooked Foundation
Anekāntavāda, the doctrine of the multi-faceted nature of reality, is not merely a theory of pluralism, logic, or debate. It is a discipline of the mind and intellect, and arguably the most foundational pillar of Jain philosophy.
Without Anekāntavāda, Ahimsa risks becoming mechanical rather than transformative. In this sense:
- Ahimsa is the visible expression
- Anekāntavāda is the invisible source
When Jainism is understood in this sequence, it regains its depth – not merely as an ethical system, but as a path of inner liberation.
• Ahimsa without Anekāntavāda is fragile
• Anekāntavāda without Ahimsa is incomplete
• Anekāntavāda deserves primacy because it guards the source
Anekāntavāda – The Deeper Dimension of Jain Philosophy
Anekāntavāda teaches that truth is multi-dimensional and that no single viewpoint can claim absolute or total completeness. Through this worldview, one learns to acknowledge the limits of one’s own understanding and to genuinely respect diverse perspectives.
When internalized, Anekāntavāda naturally dissolves:
- Arrogance
- Dogmatism
- Judgment
- Intellectual rigidity
True Ahimsa Begins in the Mind
A non-violent act may be momentary.
A non-violent mind, once cultivated, can endure for a lifetime.
Anekāntavāda directly addresses this subtler and more persistent form of violence. By dismantling absolutism, it fosters Ahimsa of thought, speech, and intention, from which physical non-violence flows effortlessly rather than by force.
In Jain psychology, the roots of violence lie in the inner passions:
- Anger (krodha)
- Pride (māna)
- Deceit (māyā)
- Greed (lobha)
Anekāntavāda strikes at these roots, not merely at their outward expressions.
Mental Ahimsa vs. Physical Ahimsa
In Jain karma theory, inner intent (bhāva) binds karma more deeply than external action alone. One may avoid physical violence yet continue to accumulate karma through inner hostility, contempt, or rigid certainty.
Conversely, one grounded in Anekāntavāda may momentarily falter in conduct, yet remain inwardly oriented toward non-violence. A mind purified through Anekāntavāda naturally expresses Ahimsa without strain.
- Physical non-violence is vital, but situational and temporary
- Mental non-violence, once attained, can persist continuously
Mental violence is the subtlest and most dangerous form of himsā. It can persist silently for decades, keeping the soul in constant agitation and karmic influx – far more damaging than an isolated lapse in conduct.
The Man Who Never Lifted His Hand
In a small town lived two men – Arjun and Nayan.
One day, during a heated dispute in the marketplace, Arjun lost control. In a moment of anger, he hit Nayan. Almost immediately, remorse filled his heart.
Nayan, on the other hand, prided himself on being perfectly non-violent. He never raised his hand, never spoke harshly, and was admired for his calm behavior. Yet inside, his mind told a different story.
For years, Nayan replayed insults he had suffered. He imagined how Arjun should be punished. He smiled outwardly but burned inwardly. Every day, as he ate, walked, and prayed, his mind returned again and again to thoughts of harm and revenge.
Time passed.
When a Jain Muni came to the town, people asked him,
“Who has caused more harm – Arjun, who struck once, or Nayan, who never did?”
The Jain Muni replied,
“Arjun’s violence was a single spark that quickly died out. Nayan’s violence is a fire he carries within himself.”
“An act ends when the body rests.
A thought continues as long as the mind clings to it.
Arjun’s hand struck once and stopped.
Nayan’s mind strikes every day.”
In Jain teaching, karma binds not by the hand alone, but by the state of the soul.
A moment of anger binds lightly.
A lifetime of resentment binds heavily.
Ashamed, Nayan bowed his head for the first time – not before another person, but before his own mind.
And it was then that his practice of Ahimsa truly began
Ahimsa Was Never Meant to Be Merely Ethical
Jainism itself affirms this hierarchy:
- Samyak darśana (right view) precedes
- Samyak jñāna (right knowledge) and
- Samyak cāritra (right conduct)
Anekāntavāda underlies samyak darśana, and even vows (vratas) are considered secondary without right view. Ahimsa, therefore, is not a rule imposed upon life but the natural outcome of a liberated way of seeing.
That said, physical Ahimsa remains a powerful training ground.
Anekāntavāda is the root; Ahimsa is the fruit.
Both mature together in a living soul.
Why Anekāntavāda Is Often Overlooked
Anekāntavāda demands:
- Intellectual maturity
- Emotional restraint
- Continuous self-reflection
These inner disciplines are far less visible than dietary practices or rituals and therefore harder to transmit socially. Yet Jain texts repeatedly emphasize that right view must precede right conduct.
In Essence
- Ahimsa is the expression
- Anekāntavāda is the source
- Mental non-violence sustains physical non-violence
- True Jain practice begins in the mind, not on the plate