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reality his vision & thought do not have the rigidity of "only I am correct" but the fluidity and gentleness of "we can all be correct from our standpoints". He wants to give others a margin and space to exist. To do so is not a sign of cowardice but courage of a higher order. For defending the country and annihilating the enemy with rational knowledge, is not violence. It is, indeed, violence when under the influence of ego and in a state of hysteria, one snatches life or pleasure of someone. Umasvami has classified Mahavir's concept as - Pramattayogat pranvyaprapanam hinsa (Tattvarthasutra 7/ 13) (taking away life is violence when the act is done with an ego). Mahavir realised that it is attachment that gives birth to violence. Whether it is attachment to the body, to land, power or wealth, all of this leads to violence. Impelled by such attachment, Pakistani tribals attacked Kashmir in 1947. People were worried about Mahatma Gandhi's reaction to India's measures of self-defence. But proving all the apprehensions false, Gandhiji christened the planes carrying Indian troops, as the Messengers of Peace.
CONCEPT OF AHINSA Violence arising out of day to day activities occupational violence and violence arising out of self defence may be justifiable, but neverthless they are violence. It is dificult to avoid this type of violence completely, but one must try and minimise it. Even such violence must only be indulged in when we are absolutely compelled to do so. Not out of anger, attachment, pride or ego. Intentional, deliberate violence is neither important for life, nor for the country or family. We indulge in intentional violence only to appease our ego or out of attachment. This type of violence destroys the soul. It is a sin. Mahavir strongly tabooed intentional violence.
Violence, be it of any type, its sin and the level is decided by the person's intent or mental attitude which matters more than the act. Such an act is bounded by karma and is a sin. It is 'mental' violence.
Acarya Amrtacandra has given an essence of the Jain
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