We unconditionally forgive the other not because the other deserves forgiveness. But because we do: we deserve to stop tormenting ourselves. Bahubalidev attained kevalgyan not because Bharat deserved or sought forgiveness but because Bahubalidev ended his torment.

One who knows one (self), knows all. One who conquers oneself (one’s inner enemies), conquers all.¹

The Jaina path is the path of the nirgrantha (one who’s freed from all knots that bind). The essence of that path is to unburden oneself of everything that entangles us. Bahubalidev realized that anger robs the disposition required to free oneself from entanglements.

We unconditionally forgive the other not because the other deserves forgiveness. But despite it. According to Acharya Umaswati’s commentary on the Tattvartha Sutra, “to practice unconditional forgiveness, we should see ourselves as the source of anger…Angry abuse from another should be countered by looking at oneself for the cause of anger. If the cause can be found within oneself, the other should be forgiven for his anger. Even if the fault does not lie with oneself, the other should be forgiven because his anger is due to ignorance. The ignorant should always be forgiven.”²

It further says: “If someone accuses us covertly, he should be forgiven because he did not do so overtly. If he accuses us overtly, he should be forgiven because he did not resort to physical violence. If he did resort to beating, he should be forgiven because he did not kill us. If he did attempt to kill us, he should be forgiven for not distracting us from the religious path. We should always find reason to forgive a person who harms us and should remember that whatever misfortunes confront us, they are due to our past karma.”³

“Bhante,” asks Gautama, “what does a jiva obtain by conquering anger?” Bhagwaan Mahavira answers: “By conquering anger, a being forgives. He then does not acquire bondage of karma due to anger and sheds such karmas accumulated in the past.”⁴

Forgiveness dignifies the brave, said Bhagwaan Mahavira. In 1988, Guruji addressed the Aalami Urdu Conference held in New Delhi. In introducing the values of Jainism, Guruji spoke about Hazrat Imam Ali, the son-in-law of Prophet Muhammad (peace be upon him).⁵ Hazrat Ali is often called Amir al-Mu’minin (Commander of the Faithful) and is regarded as the bravest soldier of Islam. In the Battle of Khandaq, 627 A.D., Guruji said, Hazrat Ali physically overpowered Amr ibn Abd Wadd, the very powerful enemy commander. Hazrat Ali offered the battle-weary, supine Amr ibn Abd Wadd conditions for release in lieu of the death Amr had invited upon himself. Instead, Amr spat on Hazrat Ali’s face. In immediate response, Imam Ali released his hold on Amr and walked away. When a surprised Amr asked Hazrat Ali why his life was being spared after a hard-won opportunity to slay him, Hazrat Ali replied: “If I do slay you now, I will not know whether I acted out of anger and revenge, or in pursuit of righteous duty.” Conquest over the passion of anger dignifies the brave, and that, according to Guruiji, is the Jaina way. Indeed, Hazrat Ali was thereafter called Haidar, the brave- hearted, and did again defeat Amr in the same battle.

Forgiveness is a facet of ahimsa. Compassion in lieu of anger is the path of peace and happiness. Bhagwaan Mahavira said: “By forgiving and seeking forgiveness, a being gains mental happiness. The being endowed with mental happiness evokes feelings of friendship towards all beings, organisms, souls and entities. With this feeling of universal fraternity, he purifies his sentiments and gains freedom from fear.”⁶

In a lecture reprinted in one of Siddhachalam newsletters, Guruji recites from the Avashyaka Sutra (the essential canon):

Khamemi savve jiva, savve jiva khamantu may
Metti may savve bhuesu, veram majjham na kenai

l grant forgiveness to all living beings. May all living beings grant me forgiveness.

My friendship is with all living beings. Enmity is totally non-existent.

Guruji then explains:

“We are connected consciously and unconsciously with all living beings–angels, bugs, grass, birds, etc. We all come from the same source and just as one has to soften the land before planting seeds, we must soften our hearts and minds completely before feelings of friendship can grow within ourselves. This is one of the meanings of universal friendship: I am forgiving everyone, and if I did some wrong, please grant me forgiveness-­ no matter when this deed occured, yesterday or centuries ago.

I like universal friendship. I do not want to have enemies and only keep one, two or three friends. No, no! I want a universal friendship with all living beings. I have no space in my heart for separateness and disputes. Woodchucks, trees, life in any form and shape–they are not my brothers but myself. I feel oneness with all. May the gods and siddhas–the perfected, discarnate beings–witness this: I have finished with all feelings of bitterness, hate and attachments–all causes of bondage. I am not ignorant anymore; I am not collecting karmic particles any longer. At this point in time I have finished with all of this. My consciousness expands, and I feel oneness with all forms of life.”

1. Acharanga Sutra, 3.1.108. ↩︎
2. That Which Is, Tattvartha Sutra, Nathmal Tatia, HarperCollins Publishers, page 221, quoting from Sabhasya-tattvarthadhigam-sutra of Acharya Umaswati
   (trans. Khubchand Sastri, Srimad Ramchandra Ashram, Agas, page 375). When Jesus Christ was being crucified, he uttered: “Father, forgive them, for they do not know what they are doing.” Luke 23:34. ↩︎
3. Id., That Which Is, page 221. ↩︎
4. Uttaradhyananan-Sutra, 29:68. ↩︎
5. Guruji was known to give extraordinarily simple answers to perplexing questions, often with examples from religious texts that were closest to his listeners. ↩︎
6. Illustrated Uttaradhyananan-Sutra, 29:19, Pravartak Amar Muni, Padma Prakashan, page 379. ↩︎