अहिंसा

ahiansa ka samany arth hai 'hiansa n karana'. isaka vyapak arth hai - kisi bhi prani ko tan, man, karm, vachan aur vani se koee nukasan n pahuanchana. man mean kisi ka ahit n sochana, kisi ko katuvani adi ke dvar bhi nukasan n dena tatha karm se bhi kisi bhi avastha mean, kisi bhi prani ki hiansa n karana, yah ahiansa hai. hiandoo shastroan ki drishti se 'ahiansa' ka arth hai sarvada tatha sarvatha (manasa, vacha aur karmana) sab praniyoan ke sath droh ka abhav. ahiansa ke bhitar is prakar sarvakal mean keval karm ya vachan se hi sab jivoan ke sath droh n karane ki bat samavisht nahian hoti, pratyut man ke dvara bhi droh ke abhav ka sanbandh rahata hai. yogashastr mean nirdisht yam tatha niyam ahiansa moolak hi mane jate haian. yadi unake dvara kisi prakar ki hiansavritti ka uday hota hai to ve sadhana ki siddhi mean upadey tatha upakar nahian mane jate. 'saty' ki mahima tatha shreshthata sarvatr pratipadit ki gee hai, parantu yadi kahian ahiansa ke sath saty ka sangharsh ghatit hota hai to vahaan saty vastut: saty n hokar satyabhas hi mana jata hai. koee vastu jaisi dekhi gee ho tatha jaisi anumit ho usaka usi roop mean vachan ke dvara prakat karana tatha man ke dvara sankalp karana 'saty' kahalata hai, parantu yah vani bhi sab bhootoan ke upakar ke lie pravritt hoti hai, bhootoan ke upaghat ke lie nahian. is prakar saty ki bhi kasauti ahiansa hi hai. is prasang mean vachaspati mishr ne 'satyatapa' namak tapasvi ke satyavachan ko bhi satyabhas hi mana hai, kyoanki usane choroan ke dvara poochhe jane par us marg se janevale sarth (vyapariyoan ka samooh) ka sachcha parichay diya tha. hiandoo shastroan mean ahiansa, saty, astey (n churana), brahmachary tatha aparigrah, in paanchoan yamoan ko jati, desh, kal tatha samay se anavachchhinn hone ke karan samabhaven sarvabhaum tatha mahvraat kaha gaya hai aur inamean bhi, sabaka adhara hone se, 'ahiansa' hi sabase adhik mahvraat kahalane ki yogyata rakhati hai.

jain dharm mean paribhasha

jain drishti se sab jivoan ke prati sanyam poorn vyavahar ahiansa hai. ahiansa ka shabdanusari arth hai, hiansa n karana. isake paribhashik arth vidhyatmak aur nishedhatmak donoan haian. ragadveshatmak pravritti n karana, pranavadh n karana ya pravritti matr ka virodh karana nishedhatmak ahiansa hai; satpravritti, svadhyay, adhyatmasev, upadesh, jnanacharcha adi atmahitakari vyavahar vidhyatmak ahiansa hai. sanyami ke dvara bhi ashaky koti ka pranavadh ho jata hai, vah bhi nishedhatmak ahiansa hiansa nahian hai. nishedhatmak ahiansa mean keval hiansa ka varjan hota hai, vidhyatmak ahiansa mean satkriyatmak sakriyata hoti hai. yah sthool drishti ka nirnay hai. gaharaee mean pahuanchane par tathy kuchh aur milata hai. nishedh mean pravritti aur pravritti mean nishedh hota hi hai. nishedhatmak ahiansa mean satpravritti aur satpravrityatmak ahiansa mean hiansa ka nishedh hota hai. hiansa n karane vala yadi aantarik pravrittiyoan ko shuddh n kare to vah ahiansa n hogi. isalie nishedhatmak ahiansa mean satpravritti ki apeksha rahati hai, vah bahy ho chahe aantarik, sthool ho chahe sookshm. satpravrityatmak ahiansa mean hiansa ka nishedh hona avashyak hai. isake bina koee pravritti sath‌ ya ahiansa nahian ho sakati, yah nishchay drishti ki bat hai. vyavahar mean nishedhatmak ahiansa ko nishkriy ahiansa aur vidhyatmak ahiansa ko sakriy ahiansa kaha jata hai.

jain granth acharaangasootr mean, jisaka samay sanbhavat: tisari chauthi shatabdi ee. poo. hai, ahiansa ka upadesh is prakar diya gaya hai: bhoot, bhavi aur vartaman ke arhath‌ yahi kahate haian-kisi bhi jivit prani ko, kisi bhi jantu ko, kisi bhi vastu ko jisamean atma hai, n maro, n (usase) anuchit vyavahar karo, n apamanit karo, n kasht do aur n satao.

prithvi, jal, agni, vayu aur vanaspati, ye sab alag jiv haian. prithvi adi har ek mean bhinn-bhinn vyaktitv ke dharak alag-alag jiv haian. uparyukt sthavar jivoan ke uparaant unnas (jangam) prani haian, jinamean chalane phirane ka samarthy hota hai. ye hi jivoan ke chhah varg haian. inake sivay duniya mean aur jiv nahian haian. jagath mean koee jiv unnas (jangam) hai aur koee jiv sthavar. ek paryay mean hona ya doosari mean hona karmoan ki vichitrata hai. apani-apani kamaee hai, jisase jiv ann ya sthavar hote haian. ek hi jiv jo ek janm mean ann hota hai, doosare janm mean sthavar ho sakata hai. unnas ho ya sthavar, sab jivoan ko du:kh apriy hota hai. yah samajhakar mumukshu sab jivoan ke prati ahiansa bhav rakhe.

sab jiv jina chahate haian, marana koee nahian chahata. isalie nirgranth prani vadh ka varjan karate haian. sabhi praniyoan ko apani ayu priy hai, sukh anukool hai, du:kh pratikool hai. jo vyakti hari vanaspati ka chhedan karata hai vah apani atma ko dand dene vala hai. vah doosare praniyoan ka hanan karake paramarthat: apani atma ka hi hanan karata hai.

atma ki ashuddh parinati matr hiansa hai; isaka samarthan karate hue achary amritachandr ne likha hai: asaty adi sabhi vikar atmaparinati ko biga dane vale haian, isalie ve sab bhi hiansa haian. asaty adi jo dosh batalae ge haian ve keval 'shishyabodhay' haian. sankshep mean ragadvesh ka apradurbhav ahiansa aur unaka pradurbhav hiansa hai. ragadvesharahit pravritti se ashaky koti ka pranavadh ho jae to bhi naishchayik hiansa nahian hoti, ragadvesharahit pravritti se, pranavadh n hone par bhi, vah hoti hai. jo ragadvesh ki pravritti karata hai vah apani atma ka hi ghat karata hai, phir chahe doosare jivoan ka ghat kare ya n kare. hiansa se virat n hona bhi hiansa hai aur hiansa mean parinat hona bhi hiansa hai. isalie jahaan ragadvesh ki pravritti hai vahaan nirantar pranavadh hota hai.

ahiansa ki bhoomikaean

hiansa matr se pap karm ka bandhan hata hai. is drishti se hiansa ka koee prakar nahian hota. kiantu hiansa ke karan anek hote haian, isalie karan ki drishti se usake prakar bhi anek ho jate haian. koee janaboojhakar hiansa karata hai, to koee anajan mean bhi hiansa kar dalata hai. koee prayogajanavash karata hai, to kaee bina prayojan bhi.

sootrakritaang mean hiansa ke paanch samadhan batalae ge haian:

1. arthadand
2. anarthadand
3. hiansadand
4. akasmaddand
5. drishtiviparyasadand.

ahiansa atma ki poorn vishuddh dasha hai. vah ek or akhand hai, kiantu moh ke dvara vah dhaki rahati hai. moh ka jitana hi nash hota hai utana hi usaka vikas.

is mohavilay ke taratamy par usake do roop nishchit kie ge haian

1. ahiansa mahvraat,
2. ahiansa anvruat. inamean svaroopabhed nahian, matra (pariman) ka bhed hai.

muni ki ahiansa poorn hai, is dasha mean shravak ki ahiansa apoorn. muni ki tarah shravak sab prakar ki hiansa se mukt nahian rah sakata. muni ki apeksha shravak ki ahiansa ka pariman bahut kam hai. udaharanat: muni ki ahiansa 20 bisva hai to shravak ki ahiansa sava bisva hai. (poorn ahiansa ke aandh bis haian, unamean se shravak ki ahiansa ka sava aansh hai.) isaka karan yah hai ki shravak 19 jivoan ki hiansa ko chho d sakata hai, vadar sthavar jivoan ki hiansa ko nahian. isase usaki ahiansa ka pariman adha rah jata hai-das bisva rah jata hai. isamean bhi shravak unnis jivoan ki hiansa ka sankalpapoorvak tyag karata hai, aranbhaja hiansa ka nahian. at: usaka pariman usamean bhi adha arthath‌ paanch bisva rah jata hai. sankalpapoorvak hiansa bhi unhian unnis jivoan ki tyagi jati hai jo niraparadh haian. saparadh unnas jivoan ki hiansa se shravak mukt nahian ho sakata. isase vah ahiansa dhaee bisva rah jati hai. niraparadh unnis jivoan ki bhi nirapeksh hiansa ko shravak tyagata hai. sapeksh hiansa to usase ho jati hai. is prakar shravak (dharmopasak ya vrati grihasth) ki aanhisa ka pariman sava bisva rah jata hai. is prachin gatha mean ise sankshep mean is prakar kaha hai:

jiva suhumathoola, sankappa, arambhabhave duviha.
savarah niravaraha, savikkha chaiv niravikkha..

1. sookshm jivahiansa
2. sthool jivahiansa
3. sankalp hiansa
4. aranbh hiansa
5. saparadh hiansa
6. niraparadh hiansa
7. sapeksh hiansa
8. nirapeksh hiansa. hiansa ke ye ath prakar haian. shravak inamean se char prakar ki, hiansa ka tyag karata hai. at: shravak ki ahiansa apoorn hai.

bauddh aur eesaee dharm

isi prakar bauddh aur eesaee dharmoan mean bhi ahiansa ki b di mahima hai. vaidik hiansatmak yajnoan ka upanishatkalin manishiyoan ne virodh kar jis paranpara ka aranbh kiya tha usi paranpara ki parakashtha jaine aur bauddh dharmoan ne ki. jain ahiansa saiddhaantik drishti se sare dharmoan ki apeksha asadharan thi. bauddh ahiansa ni:sandeh astha mean jain dharm ke saman mahatv ki n thi, par usaka prabhav bhi sansar par prabhoot p da. usi ka yah parinam tha ki rakt aur loot ke nam par dau d p dane vali madhy eshiya ki vikaral jatiyaan prem aur daya ki moorti ban geean. bauddh dharm ke prabhav se hi eesaee bhi ahiansa ke prati vishesh akrisht hue; eesa ne jo atmotsarg kiya vah prem aur ahiansa ka hi udaharan tha. unhoanne apane hatyaroan tak ki sadgati ke lie bhagavan se prarthana ki aur apane anuyayiyoan se spasht kaha hai ki yadi koee gal par prahar kare to doosare ko bhi prahar svikar karane ke lie age kar do. yah hiansa ka pratishodh ki bhavana nasht karane ke lie hi tha. tolstoi (t aaulst aauy) aur gaandhi eesa ke is ahiansatmak acharan se bahut prabhavit hue. gaandhi ne to jis ahiansa ka prachar kiya vah atyant mahatvapoorn thi. unhoanne kaha ki unaka virodh asath‌ se hai, buraee se nahian. unase avrit vyakti sada prem ka adhikari hai, hiansa ka kabhi nahian. apane aandolan ke pray: choti par hote bhi chaurachauri ke hatyakaand se virakt hokar unhoanne aandolan band kar diya tha.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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