Positive Non Violence

Author(s): Kanhaiyalal Lodha, Dalpatsingh Baya
Publisher: Prakrit Bharti Academy

Page 95

Kundakundācārya has said, that compassion is nothing but to be moved to the aid of the miserable creatures suffering from thirst, hunger or pain. As has been depicted in the author's own commentary (Svopajña Bhāsya) on Umāsvāti's Tattvārthasūtra that is universally acceptable in the Jaina tradition. Both the traditions accept compassion as a sign of right vision. At the same time, the qualities of subsidence, desire for spiritual emancipation, detachment, and belief in the soul have also been mentioned as the signs of right vision. The quotations from Pravacana-sāroddhāra and Dhavalā commentary also support this view. This proves that anyone who is deprived of compassion cannot have right vision and he cannot liberate, because right vision is essential for liberation. This is the simple and straight forwards conclusion of the Jaina belief. To ignore or oppose it is simply irreligious.
Compassion is an offshoot of mercy and kindness. Kindress and compassion go hand in hand. Digambarācārya Vīrasena has said that mercy is not due to the fruition of any karma and that is the reason why it is a natural attribute of the soul. The Tattvārthasūtra carries the message of kindness towards the miserable creatures. The feeling that others' misery must be mitigated is the feeling of mercy. It has been called, "Paraduhkhavināśini karunā". The quality of sensitivity is also closely related to that of kindness.
Sensitivity is an indication of consciousness. As a living being develops so does its sensitivity also. When the sensitivity increases beyond a particular limit the person so endowed can sense others' pains and sensations as well. At this stage he becomes sensitive to others' pain and misery and is moved by the feeling of mercy and kindness and tries to mitigate them. This sensitivity to others' pain and misery is called kindness or compassion. A person who is so moved by others' pain and misery rises above his own pain and misery and employs his powers in others' service. A person's nobility and depth of consciousness depends on the nobility and depth of his compassion.
The spiritual aspirant who is sensitive to others' pain and misery naturally uses his powers and capabilities in order to ever mitigate the
Positive Non-Violence