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too, is not so insignificant as to be neglected. It is important in the sense that it is the primary step. What is required is we should make efforts to rise above it instead of considering it to be the goal and turning it into a mere ritual.
The other facet of ahimsa is the need for the elimination of violence. This does not merely mean the absence of violence at a superficial or physical level. It really means the absence of the need for violence at the mental and spiritual level. We must acquire, or get endowed with, those attributes, or virtues, or powers, or capacities, that enable us to function in all ways without himsa. This is a gradual process and practice that cannot be accomplished just by some whimsical or ritual resolve or vow. It has to be accomplished by endeavour and practice. This involves both the processes of attack and escape--an attack on, and escape froin, the need of violence.
The third facet of ahimsa is the absence of violence. That is the level at which we are not merely inspiring everyone around us towards abandoning himsa, but are actually turning them ahimsak (perfectly non-violent). It is the ultimate and ideal situation that we call ultimate purity.
Once again, we take the common meaning of ahimsa to be the absence of himsa or violence and presence of empathy and fraternity. To refrain from violence is ahimsa and to cultivate friendship is also ahimsa. If we go still deeper in our deliberation, we find that ahimsa is a state of natural peace, free of any opposing factor, or of any struggle whatsoever. But can such a state exist? We normally supposed that it is possible only in imagination. It sounds utopian. But the truth is that such a state is possible; it has been attained and can be attained.
AHIMSA: THE SCIENCE OF PEACE
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