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compassion for all living creatures, and it also implies self-sacrifice. The Buddha renounced the pleasures of the world out of compassion for all living creatures, and Jesus was filled with compassion when he said 'whoever shall strike thee on the right cheek, turn to him the other also', he demanded self-sacrifice.
Aacaarya Amitagati enumerates qualities that should be cultivated to realise the ideal of non-violence: a disposition not to cause any suffering to any living being in mind, body or speech; affection coupled with respect for those renowned for their virtues and religious austerities; the will to help the poor, and an equitable attitude (Bhargava 1968: p.109). Ahimsaa is thus a positive virtue and it resolves itself as jiva-daya, compassion for living creatures. Jains maintain animal and bird sanctuaries (panjaraa polas) throughout India. In India, where most water comes from wells and streams, Jains filter the water through a thick cloth and return the strained out small living creatures to the water's source, so that they can live in their own environment and unnecessary violence is avoided.
Some wider issues of non-violence: Some hold that there is no violence involved in taking the flesh of those animals who have met a natural death, but Jains believe that this is not the case, because the flesh of a corpse harbours micro-organisms, which are generated constantly and killed when the flesh is touched. Honey, which drops naturally from the honeycomb also, contains micro-organisms and is prohibited to Jains.
The principle of non-violence requires that violent animals should not be killed, either to save the possible destruction of lives by them or to save them from committing the great sin of violence. 'Mercy killing', euthanasia is a form of violence and is prohibited. Under no pretext can violence be justified. The Jain belief in non-violence is against all cruelty towards animals and the natural world. It is against wars, however, it allows Jain laypersons the right of self-defence. It guarantees freedom of thought, speech and action to all and guides us to shun violence committed in the name of religion.
Forms of non-violence: Like violence, non-violence can also be expressed in different forms: psychic, verbal and physical, the last two deriving from the first. Nonattachment, truthfulness, honesty and chastity are the physically realisable forms of nonviolence, and the world could be transformed if these forms of non-violence were to be widely observed.
Aparigraha (Non-attachment) Aparigraha is the mental attitude of non-attachment to possessions, objects and attitudes. as attachment is the cause of bondage and should be avoided. It involves both nonattachment and non-possession. For ascetics, the aparigraha is a vow of non-possession, for householders it is a vow of limited possession. Amitgati says that every violence is caused for possessions, therefore, a householder should be vigilant to limit possessions (Amitgati Sraavakaacaara 1912: 6.75). Both the Digambars and Svetambars agree on the definition, but the sects vary in the number of objects allowed to ascetics. Jain ethics for laypersons do not prohibit wealth and position, provided that these are realised honestly. Regarding the vow of aparigraha, a limit to possessions is advised, and wealth in excess of one's vowed limit is given up and set aside for charitable purposes.
Attachment to and the desire to procure possessions is a form of illusion, the result of a specific type of karma (mohaniya karma) which is an obstacle to selfrealisation.
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