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6.0.a Ahis / Non violence; its dimensions and practices
Dr. Shugan Chand Jain Preamble: Ahis is the sum and substance of Jain philosophy and its path of spiritual purification. It is not just non-killing as commonly understood but also includes non injury not only to others but more important to self also. Equating his to sin (p pa) gives special status to Ahis in Jainism as it enhanes not only happiness in the present life but even to attain heavenly destiny and the ultimate liberation from the cycles of transmigration. Ahi s starts from the thought activity and then moves to the verbose expressions and lastly to the physical actions of committing violence. Picture-l shows the thought colourations of an individual in different states of mental dispositions while picture-IT depicts the Jain slogan of Live and let live. In this paper we shall briefly discuss the evolution of Ahis to its essentiality for our very survival as humanity and the ways we can practice it to make this world at least a non-killing society
1.0 1.1
Evolution and definition of Ahis in India's philosophical system: Evolution of Ahis:
From the Vedic texts (app. 1500BC), we find that yajñas were the primary religious practices in India. Animal sacrifice and non vegetarian food were the popular religious and social customs. 22nd Jain tirathankara Nemin th renounced the world and the family on the eve of his marriage to R jul to show compassion to animals brought for slaughtering and serving at his wedding. He was the cousin of Lord Krishna. Around 1000BC we find cow's sanctity creeping in more for social and material benefits rather than spiritual. Thus passages on love of men and kindness to animals are found. 230 Jain tirthankara P rsvan tha showed compassion to the snake couple who were dieing in fire; saved their life and the couple became Dhare dra and Padm vati as heavenly beings Around 800 B.C. animal sacrifice disappeared. Emphasis on inwardness of morality and significance of motives in conduct. Self-control, charity and compassion established as virtues. Meat eating denounced. Ahis parmodharma or non violence is the supreme austerity concept in Mah bh rata Around 550 B.C. 24h Jain tirthankara Mah vra established the concepts of soul, karma and assigns responsibility for actions and results to individuals. Under his guidance, Jainism took Ahis to its extreme form whereby the entire Jain religion, its philosophy and ethics are based on Ahis only. Around 500-300 B.C, influenced by Mah vra and Buddha, Patanjali called Ahis as supreme virtue and de-emphasized yajñas. He said Ahis is unconditional and universally applicable."
The above shows briefly the evolution of non violence in India. Jainism is credited of being the main propounding religion of non violence in its subtlest from. We shall therefore discuss non violence here with main focus on its discussion and implementation in Jainism.
1.2 Definition of Ahi s. In an unprecedented way Mah vra clarified Ahi s. Incr ga he says, "none of the living beings ought to be killed or deprived of life, ought to be ordered or ruled, ought to be enslaved or possessed, ought to be distressed or afflicted and ought to be put to unrest or disquiet. (savve p
a ha tavva ajj vetavva, a ajj vetavy a parighettavy, a parit veyavy a uddveyaw). Thus the y ro (arga) conclusively pronounces that after understanding the importance of kindness to beings, the enlightened person should preach, disseminate and applaud it at all places in East-West and North-South directions. (daya logassa j itta pia padi a d hina udi a aikkhe vihae kitte vedavi)
Later on in The Pra navy kara a S tra he designates Social Ahi s as kindness (day ), security (raks ), salutariness (kall a), fearlessness (abhaya), non-killer (am dh ), equanimity (samat ), forgiveness (kşam ) and so on by 64 different names.'
The coverage of Ahis is so vast that it does not refer only to our external activities (like hurting or
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