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with the result that the armament race discontinues and comes to a stop. (sfer Frei atorgi, offer threat of)'.
(2) Psychological Argument against Hiṁsā : After comprehending and beholding the significance of peacefulness of beings, one should renounce Himsā, inasmuch as Himsā causes suffering to beings and human suffering caused by theft, hoarding, falsehood, slavery, economic exploitation, social operation, curtailment of legitimate freedoms and the like is a great mental disturbance is dreadful and is associated with unbearable pain and affliction. Since life is dear to all beings, pleasures are desirable, pain is undesirable for them, beings ought not to be killed, ruled, possessed, distressed & so on. (Porsglişan aisclear gati fulani Hollt i Brici Tufocaliui hari दुक्खं ) (सव्वे पाणा सुहसाता दुक्खपरिकूला। सव्वेसिं जीवितं पियं) "
.. It can not be gainsaid that human beings are engaged in actions and these actions are directed to different ends and some purposes. The Ācārānga expresses unpleasant surprise when it finds that there are human beings who are prone to realise onds and purposes through Himsā, such as killing, ruling, possessing, distressing and disquiting beings. They not only commit Himsā, but also they provoke others to commit Himsā and appreciate those who commit Hiṁsā. The Ācārānga further tells us that these types of perverted actions defile human personality and thwart its proper development.(F44 ha ila hagu-A10U-quung FC-ARUT-TUR दुक्खपरिघातहेउं से सयमेव पुढविसत्थं-उदयसत्थं-अगणिसत्थं-वणस्सतिसत्थं-वाउसत्थ-तस्कायसत्थं समारंभति, अण्णेहिं वा पुढविसत्थं (आदि) समारंभावेति, अण्णे वा पुढविसत्थं (आदि) समारंभते Humada Balearg ......)? We may thus conclude that the criterion of perverted action is Himsā, whereas the criterion of right action or ethico-social action is Ahimsā. It is of capital importance to note that when our energies are directed to Himsaka (destructive) ends social development is obstructed and when our energies are directed to Ahimsaka (constructive) ends social development sets in. (H viet, एस खलु मोहे, एस खलु मारे, एस खलु णिरए)
It will not be idle to point out that the talk of Ahiṁsā is not possible without a world of living beings. Social Ahiṁsā begins with the awareness of the ‘other'. Like one's own existence, it recognises
Jaina Mysticism and other essays
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