A correspondent writes:
"In the Harijanbandhu of the 5th May you have written that your nonviolence contemplates destruction of animals dangerous to mankind, such as leopards, wolves, snakes, scorpions etc.
"You do not believe in giving food to dogs etc. Several other people besides the Gujaratis look upon the feeding of dogs as a meritorious act. Such a belief may not be justifiable in times of food shortage like the present. Yet we must remember that these animals can be very useful to man. One can feed them and take work out of them.
"You had put 27 questions to Shri Raichandbhai from Durban. One of these questions was: What should a seeker do when a snake attacks him? His answer was: He should not kill the snake and, if it bites, he should let to do so. How is it that you speak differently now?"
I have written a lot on this subject in the past. At that time the topic vas the killing of rabid dogs. There was much discussion on the subject but all that seems to have been forgotten.
My nonviolence is not merely kindness to all living creatures. The emphasis laid on the sacredness of sub-human life in Jainism is understandable. But that can never mean that one is to be kind to this life in preference to human life. While writing about the sacredness of such life, I take it that the sacredness of human life has been taken for granted. The former has been overemphasized. And, while putting it into practice, the idea has undergone distortion. For instance, there are many who derive complete satisfaction in feeding ants. It would appear that the theory has become a wooden, lifeless dogma. Hypocrisy and distortion are passing current under the name of religion.
Ahimsa is the highest ideal. It is meant for the brave, never for the cowardly. To benefit by others' killing and delude oneself into the belief that one is being very religious and nonviolent is sheer self-deception.
A so-called votary of nonviolence will not stay in a village which is visited by a leopard everyday. He will run away and, when someone has killed the leopard, will return to take charge of his hearth and home. This is not nonviolence. This is a coward's violence. The man who has killed the leopard has at least given proof of some bravery. The man who takes advantage of the killing is a coward. He can never expect to know true nonviolence.
In life it is impossible to eschew violence completely. The question arises, where is one to draw the line? The line cannot be the same for everyone. Although essentially the principle is the same, yet, everyone applies it in his or her own way. What is one man's food can be another's poison. Meat-eating is a sin for me. Yet, for another person, who has always lived on meat and never seen anything wrong in it, to give it up simply in order to copy me will be a sin.
If I wish to be an agriculturist and stay in the jungle, I will have to use the minimum unavoidable violence in order to protect my fields. I will have to kill monkeys, birds and insects which eat up my crops. If I do not wish to do so myself, I will have to engage someone to do it for me. There is not much difference between the two. To allow crops to be eaten up by animals in the name of ahimsa while there is a famine in the land is certainly a sin. Evil and good are relative terms. What is good under certain conditions can become an evil or a sin under a different set of conditions.
Man is not to drown himself in the well of Shastras but he is to dive in their broad ocean and bring out pearls. At every step he has to use his discrimination as to what is ahimsa and what is himsa. In this there is no room for shame or cowardice. The poet has said that the road leading up to God is for the brave, never for the cowardly.
Finally, Raichandbhai's advice to me was that if I had courage, if I wanted to see God face to face, I should let myself be bitten by a snake instead of killing it. I have never killed a snake before or after receiving that letter. That is no matter of credit for me. My ideal is to be able to play with snakes and scorpions fearlessly. But it is merely a wish so far. Whether and when it will be realized I do not know. Everywhere I have let my people kill both. I could have prevented them if I had wished. But how could I? I did not have the courage to take them up with my own hands and teach my companions a lesson in fearlessness. I am ashamed that I could not do so. But my shame could not benefit them or me.
If Ramanama favours me I might still attain that courage some day. In the meantime, I consider it my duty to act as I have stated above. Religion is a thing to be lived. It is not mere sophistry.