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laid stress on the necessity of avoiding all types of himsā, violence, which they called bhāva-biṁsā, intentional violence, as opposed to drvya-hiṁsā, unintentional violence. Real violence is that which is caused under the influence of passion,
Impact of Mahāvira's abisā and its Relevance in modern context
The impact of Mahāvira's doctrine of ahimsā is visible in his (Mahāvira's) own time and even afterwards. Not only the general mass, but even the chiefs and the rulers adopted it, and tried to give lawful protection to all form of life. Pradyota's younger brother, Kumārasena, was all for non-violence,2 Even Asoka is known to have attempted to abolish sacrifices and slaughter of animals. On the positive side of ahiņ sā, he tried for the good of men and beasts alike. He opened hospitals even for anlmals.3 One king Silāditya Dharmādity was so staunch a follower of abiṁsā that he supplied strained water even to his elephants and horses, and he himself never killed even an ant.4 Aśvarāja, a Chauhan feudatory of Solaški ruler Kumārapāla, commanded for strict observance of abińsā in his kingdom on certain days.5 Kumārapāla himself, under the influence of Hemachandra gave up hunting animals, eating meat etc.6 Akbar, the founder of Din. Ilāhi, forbode the slaughter of animals at the instance of Hiravijaya? and Jinachandra-8 One Bhila chief, Arjuna, of Sartara, and Rāva Surtāna of Sirohi
1.
The Jaina philosopher Umāsvati defined himsā as 'Pramatta yogāt prānv. yaparopnam hiṁsā'.
We are told that he was killed wben he triest to put an end to the practice of selling human flesh in the Mahākäla temple. See, Pradhana : Chronology of Ancient India, pp. 72, 335.
4.
See, Rock Edicts 1, 4, 8 aud Lumbini Minor Pillar Edict. N. M. Joshi : Studies in the Buddhist Culture of India, pp. 49, 90, 91. K. C. Jain : Jainism in Rajasthan, p. 20. Ibid., p. 207. ;
6.
He persuaded the emperor in 1592 A. D. to forbid slaughter of animals for six months. This fact is clear from an edict issued by the emperor. See, K. C. Jain : Jainism in Rajasthan, p. 210.
Jinachandra prevailed on the king to order the prohibition of animal-killing for seven days (Navimi to parpimä ) every year in the month of Ashādha. Akbar is also known to have observed the vow of non-violence for 8 days when he was in Kashmir. See, K. C. Jain : Jainism in Rajasthan, p. 211.
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Mahavira Jayapti Smarika, 76
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