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up with undue hegemony and violence of the others. When confronted with circumstances that are detrimental to their just and reasonable interests they have to act to defend their interests even by violent means. They, certainly, cannot be expected to observe cowardly non-violence. As long as even one member of human society believes in animal behaviour the society will have to act to restrain him in its larger interest. Until each individual member of the society becomes fair and just, it is futile to think of a non-violent society. Ridiculous as it may seem, one might have to resort to violence even to protect one's non-violent culture. The scriptures have vexed themselves eloquent to say that when the safety and security of the religious order or any of its members is threatened the members of the order, even ordained monks and nuns might act to protect themselves and the order. Violence in self-defence by the laymen and in the defence of the order even by the ordained ascetics have been condoned as necessary and unavoidable violence. As an example of one such necessary and avoidable violence we may consider that if a young nun is being abducted or molested in the presence of some monks, they must protect her, even by resorting to violence, rather than remaining impotent and silent spectators. The struggle for existence may, at times, become violent, but it can, certainly, not be called unnecessary and wanton violence. The same is the case with minimum necessary violence resorted to for the sake of life sustaining activities and industries.
Compassion: The Liberating Force --
Compassion has been variously hailed as a liberating force for the dispenser and as a mitigating force for the receiver. William Shakespeare has rightly said, "The quality of mercy is twice blessed; it blesses him that gives and him that takes." In this section of the chapter we will try and appreciate various facets of this force.
AHIMSA (NON-VIOLENCE): 73
