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श्रमण / अप्रैल-जून/ १९९६
cause they all have the similar constructions. To be more clear, a man can understand that other beings also have the feeling of pain as he himself feels. Therefore, he should not harm any beings.
१०८ :
(iii) The Doctrine of Oneness or Non-duality (Ekatva or Advaita): The other doctrine which supplements the theory of nonviolence is the principle of oneness. The theory of non-dualism (Advaitavāda) is an Upanisadic doctrine which occupies a prominent place in Indian Philosophy. In this theory, Brahma, the ulitmate reality is considered to be immanent in the whole universe because He transforms Himself in the form of universe. So all things found in this universe are the same Brahma. This is known as absolutism. But so far the theory of Non-violence is concerned Jainism tries to strengthen it even on the basis of Non-dualism though it is famous for its non-absolutism or relativism ( Sāpekṣatāvadā). Acārānga-sūtra expresses:
tumamsi nāma tam ceva jaṁ haṁtavvaṁ ti mannasi. tumaṁsi nāma tam ceva jaṁ ajjaveyavvaṁ ti mannasi, tumaṁsi nāma tam ceva jaṁ pariyāveyavvaṁ ti mannasi,“
The person whom you want to kill is nobody but you are. The person whom you want to govern is nobody, but you are. The person whom you want to torture is nobody but you are.
It is seen also in Sūtrakṛtānga
"te attao pasai savvaloe."4"
The wiseman sees all beings in himself. The same thought may be seen in the Vedic literature where it has been said "The wiseman is he who sees himself in other beings and other beings in himself."44
This is beacuse he treats all beings the same. A well known Jaina saint and thinker Upadhyaya Amara Munijee has affirmed that the non dual idea is the basis of Non-violence.45
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(iv) Doctine of Universality ( Särvikatā): Theory of nonviolence is never confined to an individual, it is for all. It has been depicted in Praśnavyākaraṇa-sūtra :
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