Atmatatva Vichar Or Philosophy Of Soul

Author(s): Vijaylakshmansuri, Ghanshyam Joshi, Kirtivijay Gani
Publisher: Mohanlal D Mehta

Page 14

PREFACE
xi
This kind of half hazard way of life of Ahimsa was not acceptable to the Jain religion and it will be admitted logically that for the highest form of Ahimsa or non-killing a diluted principle of Ahimsa has no value in the process of attaining of Nirvana a state for the bodied soul to attain freedom from the cycle of birth and death.
This position will be easily understood that every action of man by deed or thought has got its reaction equal and opposite on his soul and if a soul is subjected to admit a type of good with animal killing the previous reaction that the human soul would be subjected to cannot be wiped out by any other means. The subject of Ahimsa is a philosophy of action and reaction in thought, speech and action and therefore a man however holy in his duties and thoughts has to renunciate everything in life and has to stay far away from taking animal food.
Jain religion has preached Ahimsa for Kshatriyas and other classes of society even in the matter of warfare from any angle. Taking into consideration the ultimate goal of life which is no less than complete freedom of soul the way of life of self-renunciation and severe penance is prescribed. The religion for house-holder, a man and woman, if I may say so, is to prepare a person for giving up desires as far as possible and curbing the influx of karmic particles entering a soul to a large extent. It however encourages by practising good deeds such as religious study, charity and worship and doing good to others in life in every possible way. The other important way in life as prescribed is to practise meditation and self renunciation by house-holders as much as possible.
Jain religion preaches that every householder should have limit to acquire wealth and should give up large portion of his wealth for the benefit of the poor. Ahimsa in its wider sense is applicable in practising for good thought, deed and action in the ordinary dealings as well but in its general aspect Ahimsa forbids completely bodily torture or killing not only of man but of animals and insects as well. The principles of live and allow to live is upheld to its fullest practical limit in Jain religion by accepting the right to live for other living beings. Yet Jain religion has not made Ahimsa impracticable and impossible in its preaching of