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(Up akada nga sutra - 1/13 and Ratnakaranda rvak c ra
Apart from being both positive and negative, Ahis is a comprehensive concept from another angel as well. Ahis does not mean mere absence of physical violence. It is also a psychic phenomenon. Ahis has to be practiced at levels of "mana" (thought) "vacana" (speech) and "k ya" (body). In fact the basis of violence is "Bh va" (thought and feeling). There is a possibility that there may be no Hi sa (Violence) even if there is physical harm, as in case of the death of a patient in an operation in the absence of the intent to kill. On the other hand, even without physical violence, an adverse or unwholesome thought may be tantamount to violence Jainism has extend the idea of culpability regarding violence to a situation where the person has abetted pr approved the harm or killing. No loophole is left out. This approach adds to the fullness of the concept of Ahims
According to Jainism, the concept and practice of Ahis transcends the human beings and covers even the smallest of the creatures. All life is sacred and as such cannot be tortured, maimed, or destroyed and instead has to be respected. This is a unique feature that further enlarges the range and intensity of this idea and conduct of Ahi s.
Mah vra also emphasized friendship (maitr or mitty) with all the beings at all levels over the entire universe. He said, "May I be the friend of all beings. Further I should not harbor any ill-will with any being anywhere". (Pratikramana Sutra / va yaka Sutra). Friendship is nothing but the positive aspect of Ahi s. Maitr and Ahis are two sides of the same coin
Vi es va yaka sutra provides sixty synonymous of Ahis including anukamp (compassion) and Day (piety). Some of these aspects have been specially brought out because they exhibit the keenness of the Jaina scholars to delve deep into the physical and psychological nature of man and his actions, and present a philosophy and practice which is all-embracing and beneficial. Additionally these facts have a bearing on the actual practice of Ahis in real life, an aspect that would be dwelt with later
Shorn of the arguments based on religiosity, the commonsensical and rational basis of Ahis is provided both by Mah v ra and Buddha. cr nga Sutra states:
"...... in support of this truth (Ahis ) I ask you a question. "Is sorrow or pain desirable to
you?"
"If you say, 'yes it is,' it would be a lie as it is against the evident reality. If you say, 'no it is not. You will be telling the truth. What I want to add to the truth expressed by you is that as the sorrow or pain is not desirable to you, so it is to all which breath, exists, lives or have any essence of life. To you and all it is undesirable, painful and repugnant".
This brings out the universal abhorrence to pain or sorrow and leads to the conclusion that since nobody wants pain or sorrow, we should not cause pain or sorrow to anyone. Similarly canons also stress that since all beings desire happiness, our efforts should be to work towards the happiness to all. Kant, the great western philosopher, was one asked whether he knew what the truth was. He, with his humility, replied in the negative. Further on being asked whether he could at least suggest the path of reaching the truth, he mentioned one of his categorical imperatives namely that something which is truth must be universal. Using this Kantian touchstone, Ahis emerges as the truth, because of its universality in terms of revulsion to pain or killing and common desire for happiness among all the living beings. Buddha also preaches similar views.
The other support for Ahis is ethical. Jainism believes in plurality and equality of souls. No soul has an ethical right to dominate or harm the other beings. All souls deserve similar treatment. By harming another soul, in a way, we are harming our own similar souls. cr nga Sutra again sums up this idea:
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