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Non-absolutistic Heritage of Bhagavāna Mahāvīra 207
Therefore, the Jainas, indicate not only the transgressions (Aticara )1 of Ahimsā but also prescribe a number of ways and means for the preservation of Ahirsi, called bhāvana? ( contemplations ), both negative and positive.
[VI The trio of mana, vacana and karma which is brought in our discussion is to establish non-absolutism. Hence, it is a trio rather than a trichotomy. It is vicious intellectualism and the error of exclusive particularity to separate thought from speech or action or vice-versa. Ethical life is a whole an integration of the three aspects of personality, which are interdependent and supplementary to each other. But as I have been able to follow the Jaina spirit and scriptures, I am constrained to believe that the metaphysics of anekānta together with the logical dialectics of naya, syadváda, saptabhangi, niksepa, have been explored to establish the doctrine of Ahinsa on a solid logical and metaphysical foundation. However, the motivation for Mahavīra to adopt Ahimsí is to be traced outside the realm of logic and metaphysics. It has to be find out in the long heritage of non-violence in the Indian culture and also in the character and conditions of Indian society during Mahavira. It seems that the Indian society at this stage was worst victim of violence. Ethics is situational. It cannot be indifferent to the needs of the time. Cruel sacrifices, meaningless rituals, unequal social order, growth of capitalist economy and political rivalries led to this great emphasis upon the philosophy of non-violence.
1. “The transgressions of non-violence are bandha, baddha,
cheda, Atibhara-ropana, and annapāna nirodha”, Tattvá
rtha-sūtra ( Bhāşya ), VII. 3. 2. Negativity, they are Vakgupti, Manogupti, īrya, Adana
nikşepana-Samiti and Alokitapāna-bhajana; positively there are Maitri, Pramoda, Karunya and Mădhyasthya, Ibid, VII. 6.
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