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Ahiṁsā in a spiritual way individual self is the focus of attention. In the latter case Ahiṁsā becomes synonymous with spiritual unfoldment. The appearance of attachment and aversion on the surface of self is Hiṁsā (Violence), but the disappearance of these passions with the growth of selfawareness is Ahiṁsā. In Jaina methodology, these two approaches to Ahimsā go together without any inconsistency. In both the Socio-moral and spiritual fields, Ahiṁsā is the supreme value, the highest thing to be achieved in life, sociomorally and spiritually. It is not one of the values, but the essence of all the values conceivable. All the values are lifeless and insignificant without the element of Ahimsā in them. Thus the Praśnavyākaraṇa Sūtra uses moral and spiritual denominations for Ahimsā in order to show its comprehensive and all inclusive character. The denominations like Nirvana (liberation), Samādhi (meditational submergence), Vimukti (freedom from bondage), Śakti (energy), Vishuddhi (self-purity), Sthiti (State of permanence), Pavitratā (purified state of existence), Apramāda (spiritual awakening) etc, exhibit the spiritual nature of Ahimsā and those like Dayā (Kindness), Rati (Love and friendship), Samiti (carefulness is activities), Samyama (self control), Vrata (elimination of vices), Sīla (observance of virtues), Rakṣā (security of all living beings),Āśvasa (consolation), Viśvāsa (trustworthiness), Bodhi (value awareness) etc. express the socio-moral disposition of Ahimsā. The pronouncement of the Svayambhustotra that Ahiṁsā of all beings is equivalent to the realization of Paramahrahma (supreme consciousness) sheds light on the spiritual moral character of Ahiṁsā. Thus Ahiṁsā is the fountain-head of all the values. Negate Ahiṁsā, all the value are negated. Posit Ahiṁsā, All the values are posited.
Spiritual Awakening (Samyagdarśana) and Other Essays
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