ahinsa

is lekh mein sandarbh ya sootr naheen diye gaye hain. krupaya vishvasaneeya sootron ke sandarbh jodkar is lekh mein sudhaar karein. bina sootron ki saamagri ko hataaya ja sakta hai. (July 2015)

ahinsa ka saamaanya arth hai 'hinsa na karna'. iska vyaapak arth hai - kisi bhi praani ko tan, man, karm, vachan aur vaani se koi nuksaan na pahuainchaana. man me kisi ka ahit na sochana, kisi ko katuvaani aadi ke dwaar bhi nuksaan na dena tatha karm se bhi kisi bhi avastha mein, kisi bhi praani ki hinsa na karna, yeh ahinsa hai| hindu dharm mein ahinsa ka bahut mahattv hai. ahinsa paramo dharm: (ahinsa param (sabse bada) dharm kaha gaya hai. aadhunik kaal mein mahaatma Gandhi ne Bhaarat ki aajaadi ke liye jo aandolan chalaaya vah kaafi seema tak ahinsaatmak tha.

hindu shaastron ki drushti se "ahinsa" ka arth hai sarvada tatha sarvada (manasa, vaacha aur karmana) sab praaniyon ke saath droh ka abhaav. (anhisa sarvatha sarvada sarvabhootaanaamanabhidroh: - vyaasabhaashya, yogasootr 2. 30). ahinsa ke bheetar is prakaar sarvakaal mein keval karm ya vachan se hi sab jeevon ke saath droh na karne ki baat samaavisht naheen hoti, pratyut man ke dvaara bhi droh ke abhaav ka sambandh rahata hai. yogashaastr mein nirdisht yam tatha niyam ahinsaamoolak hi maane jaate hain. yadi unke dvaara kisi prakaar ki hinsaavrutti ka udaya hota hai to ve saadhana ki siddhi mein upaadeya tatha upakaar naheen maane jaate. "satya" ki mahima tatha shreshthata sarvatr pratipaadit ki gayi hai, parantu yadi kaheen ahinsa ke saath satya ka sangharsh ghatit haata hai to vahaaain satya vastut: satya na hokar satyaabhaas hi maana jaata hai. koi vastu jaisi dekhi gayi ho tatha jaisi anumit ho usaka usi roop mein vachan ke dvaara prakat karna tatha man ke dvaara sankalp karna "satya" kahalaata hai, parantu yeh vaani bhi sab bhooton ke upakaar ke liye pravrutt hoti hai, bhooton ke upaghaat ke liye naheen. is prakaar satya ki bhi kasauti ahinsa hi hai. is prasang mein vaachaspati mishr ne "satyatapa" naamak tapasvi ke satyavachan ko bhi satyaabhaas hi maana hai, kyonki usane choron ke dvaara poochhe jaane par us maarg se jaanevaale saarth (vyaapaariyon ka samooh) ka sachcha parichay diya tha. hindu shaastron mein ahinsa, satya, asteya (na churaana), brahmacharya tatha aparigrah, in paaainchon yamon ko jaati, desh, kaal tatha samay se anavachhinn hone ke kaaran samabhaaven saarvabhaum tatha mahaavrat kaha gaya hai (yogavootr 2. 31) aur inmein bhi, sabka aadhaara hone se, "ahinsa" hi sabse adhik mahaavrat kahalaane ki yogyata rakhati hai.

jain drushti se sab jeevon ke prati sanyamapoorn vyavahaar ahinsa hai. ahinsa ka shabdaanusaari arth hai, hinsa na karna. iske paaribhaashik arth vidhyaatmak aur nishedhaatmak donon hain. raagadveshaatmak pravrutti na karna, praanavadh na karna ya pravrutti maatr ka virodh karna nishedhaatmak ahinsa hai; satpravrutti, svaadhyaaya, adhyaatmasev, upadesh, jnyaaanacharcha aadi aatmahitkaari vyavahaar vidhyaatmak ahinsa hai. sanyami ke dvaara bhi ashakya koti ka praanavadh ho jaata hai, vah bhi nishedhaatmak ahinsa hinsa naheen hai. nishedhaatmak ahinsa mein keval hinsa ka varjan hota hai, vidhyaatmak ahinsa mein satkriyaatmak sakriyta hoti hai. yeh sthool drushti ka nirnaya hai. gaharaai mein pahuainchane par tathya kuchh aur milta hai. nishedh mein pravrutti aur pravrutti mein nishedh hota hi hai. nishedhaatmak ahinsa mein satpravrutti aur satpravrutyaatmak ahinsa mein hinsa ka nishedh hota hai. hinsa na karanevaala yadi aaaintarik pravruttiyon ko shuddh na kare to vah ahinsa na hogi. isliye nishedhaatmak ahinsa mein satpravrutti ki apeksha rahati hai, vah baahya ho chaahe aaaintarik, sthool ho chaahe sookshm. satpravrutyaatmak ahinsa mein hinsa ka nishedh hona aavashyak hai. iske bina koi pravrutti sat ya ahinsa naheen ho sakti, yeh nishchaya drushti ki baat hai. vyavahaar mein nishedhaatmak ahinsa ko nishkriya ahinsa aur vidhyaatmak ahinsa ko sakriya ahinsa kaha jaata hai.

jain granth aachaaraangasootr mein, jiska samay sambhavat: teesari chauthi shataabdi E. poo. hai, ahinsa ka upadesh is prakaar diya gaya hai : bhoot, bhaavi aur vartamaan ke arhat yahi kehte hain-kisi bhi jeevit praani ko, kisi bhi jantu ko, kisi bhi vastu ko jismein aatma hai, na maaro, na (usase) anuchit vyavahaar karo, na apamaanit karo, na kasht do aur na sataao.

pruthvi, jal, agni, vaayu aur vanaspati, ye sab alag jeev hain. pruthvi aadi har ek mein bhinn-bhinn vyaktitv ke dhaarak alag-alag jeev hain. uparyukt sthaavar jeevon ke uparaant nnas (jangam) praani hain, jinmein chalne firne ka saamarthya hota hai. ye hi jeevon ke chhah varg hain. inke sivaaya duniya mein aur jeev naheen hain. jagat mein koi jeev nnas (jangam) hai aur koi jeev sthaavar. ek paryaaya mein hona ya doosari mein hona karmon ki vichitrata hai. apni-apni kamaai hai, jisse jeev ann ya sthaavar hote hain. ek hi jeev jo ek janm mein ann hota hai, doosare janm mein sthaavar ho sakta hai. nnas ho ya sthaavar, sab jeevon ko du:kh apriya hota hai. yeh samajhakar mumukshu sab jeevon ke prati ahinsa bhaav rakhe.

sab jeev jeena chaahate hain, marana koi naheen chaahata. isliye nirgranth praanivdh ka varjan karte hain. sabhi praaniyon ko apni aayu priya hai, sukh anukool hai, du:kh pratikool hai. jo vyakti hari vanaspati ka chhedan karta hai vah apni aatma ko dand denevaala hai. vah doosare praaniyon ka hanan karke paramaarthat: apni aatma ka hi hanan karta hai.

aatma ki ashuddh parinti maatr hinsa hai; iska samarthan karte hue aachaarya amrutachandr ne likha hai : asatya aadi sabhi vikaar aatmaparinti ko bigaadnevaale hain, isliye ve sab bhi hinsa hain. asatya aadi jo dosh batalaae gaye hain ve keval "shishyaabodhaaya" hain. sankshep mein raagadvesh ka apraadurbhaav ahinsa aur unka praadurbhaav hinsa hai. raagadvesharahit pravrutti se ashakya koti ka praanavadh ho jaae to bhi naishchayik hinsa naheen hoti, raagadvesharahit pravrutti se, praanavadh na hone par bhi, vah hoti hai. jo raagadvesh ki pravrutti karta hai vah apni aatma ka hi ghaat karta hai, fir chaahe doosare jeevon ka ghaat kare ya na kare. hinsa se virt na hona bhi hinsa hai aur hinsa mein parint hona bhi hinsa hai. isliye jahaaain raagadvesh ki pravrutti hai vahaaain nirantar praanavadh hota hai.

hinsa maatr se paap karm ka bandhan haata hai. is drushti se hinsa ka koi prakaar naheen hota. kintu hinsa ke kaaran anek hote hain, isliye kaaran ki drushti se uske prakaar bhi anek ho jaate hain. koi jaanboojhkar hinsa karta hai, to koi anajaan mein bhi hinsa kar daalata hai. koi prayogajanavash karta hai, to kaai bina prayojan bhi.

sootrakrutaang mein hinsa ke paaainch samaadhaan batalaae gaye hain : (1) arthadand, (2) anarthadand, (3) hinsaadand, (4) akasmaaddand, (5) drushtivipryaasadand. ahinsa aatma ki poorn vishuddh dasha hai. vah ek or akhand hai, kintu moh ke dvaara vah dhaki rahati hai. moh ka jitna hi naash hota hai utana hi usaka vikaas. is mohavilya ke taaratamya par uske do roop nishchit kiye gaye hain : (1) ahinsa mahaavrat, (2) ahinsa anuvrat. inmein svaroopabhed naheen, maatra (parimaan) ka bhed hai.

muni ki ahinsa poorn hai, is dasha mein shraavak ki ahinsa apoorn. muni ki tarah shraavak sab prakaar ki hinsa se mukt naheen rah sakta. muni ki apeksha shraavak ki ahinsa ka parimaan bahut kam hai. udaaharanat: muni ki ahinsa 20 bisva hai to shraavak ki ahinsa sava bisva hai. (poorn ahinsa ke andh bees hain, unamein se shraavak ki ahinsa ka sava ansh hai.) iska kaaran yeh hai ki shraavak 19 jeevon ki hinsa ko chhod sakta hai, vaadar sthaavar jeevon ki hinsa ko naheen. isse usaki ahinsa ka parimaan aadha rah jaata hai-das bisva rah jaata hai. ismein bhi shraavak unnees jeevon ki hinsa ka sankalpapoorvak tyaag karta hai, aaranbhaja hinsa ka naheen. at: usaka parimaan usamein bhi aadha arthaat paaainch bisva rah jaata hai. sankalpapoorvak hinsa bhi unheen unnees jeevon ki tyaagi jaati hai jo nirparaadh hain. saaparaadh nnas jeevon ki hinsa se shraavak mukt naheen ho sakta. isse vah ahinsa dhaai bisva rah jaati hai. nirparaadh unnees jeevon ki bhi nirpeksh hinsa ko shraavak tyaagata hai. saapeksh hinsa to usase ho jaati hai. is prakaar shraavak (dharmopaasak ya vrati gruhasth) ki anhisa ka parimaan sava bisva rah jaata hai. is praacheen gaatha mein ise sankshep mein is prakaar kaha hai :

jeeva suhumaathoola, sankappa, aarambhaabhave duviha.

saavaraah nirvaraaha, savikkha chaiv nirvikkha..

(1) sookshm jeevahinsa, (2) sthool jeevahinsa, (3) sankalp hinsa, (4) aarambh hinsa, (5) saaparaadh hinsa, (6) nirparaadh hinsa, (7) saapeksh hinsa, (8) nirpeksh hinsa. hinsa ke ye aath prakaar hain. shraavak inmein se chaar prakaar ki, (2, 3, 6, 8) hinsa ka tyaag karta hai. at: shraavak ki ahinsa apoorn hai.

isi prakaar bauddh aur isaai dharmon mein bhi ahinsa ki badi mahima hai. vaidik hinsaatmak yajnyaon ka upanishtkaaleen maneeshiyon ne virodh kar jis parampara ka aarambh kiya tha usi parampara ki paraakaashtha jain aur bauddh dharmon ne ki. jain ahinsa saiddhaantik drushti se saare dharmon ki apeksha asaadhaaran thi. bauddh ahinsa ni:sandeh aastha mein jain dharm ke samaan mahatva ki na thi, par usaka prabhaav bhi sansaar par prabhoot pada. usi ka yeh parinaam tha ki rakt aur loot ke naam par daud padnevaali madhya Asia ki vikraal jaatiyaaain prem aur daya ki moorti ban gain. bauddh dharm ke prabhaav se hi isaai bhi ahinsa ke prati vishesh aakrusht hue; isa ne jo aatmotsarg kiya vah prem aur ahinsa ka hi udaaharan tha. unhonne apne hatyaaron tak ki sadgati ke liye Bhagwan se praarthana ki aur apne anuyaayiyon se spasht kaha hai ki yadi koi gaal par prahaar kare to doosare ko bhi prahaar sveekaar karne ke liye aage kar do. yeh hinsa ka pratishodh ki bhaavana nasht karne ke liye hi tha. tolstoi (taulstauya) aur Gandhi isa ke is ahinsaatmak aacharan se bahut prabhaavit hue. Gandhi ne to jis ahinsa ka prachaar kiya vah atyant mahatvapoorn thi. unhonne kaha ki unka virodh asat se hai, buraai se naheen. unase aavrut vyakti sada prem ka adhikaari hai, hinsa ka kabhi naheen. apne aaaindolan ke praaya: choti par hote bhi chauraachauri ke hatyaakaand se virkt hokar unhonne aaaindolan band kar diya tha.

• ahinsa par Gandhiji ne samay-samay par apne vichaar kahe ya likhe.
• ahinsa - vibhinn dharm drushtiyaan