Samayasāra brings non-violence and self-realization into harmony by distinguishing between the pure soul and worldly conduct, while affirming their intimate connection. From the ultimate standpoint (niścaya naya), the soul is pure knowledge and consciousness, free from passions, activities, and bodily doership. In that state, it neither harms nor is harmed; it is beyond violence and non-violence as external acts. Ahiṃsā, at this level, is not a mere ethical rule but the natural non-injuriousness of a passionless, undeluded consciousness. The pure soul, being distinct from karmic matter, cannot truly be the agent of harm.

On the conventional level (vyavahāra naya), however, Samayasāra affirms the full importance of ethical non-violence in thought, word, and deed. Violence is understood primarily as an inner condition: anger, pride, deceit, greed, attachment, and aversion are seen as the real sources of harm and karmic bondage. External injury is significant because it arises from and reinforces these defiled states of consciousness. Thus, the vows and disciplines of ahiṃsā—restraint in action, speech, and intention—are indispensable as practical means for purifying the soul’s dispositions. Outward non-violence becomes a disciplined expression of an inner aspiration toward purity.

Within this framework, self-realization is the key that reconciles and unifies these dimensions. Self-realization is the direct awareness of the soul as pure, non-violent consciousness, separate from body, senses, and karmic passions. As right vision of the self arises, attachment and aversion diminish, and with their weakening the true roots of violence are cut. The more the soul abides in its own nature, the more violent tendencies naturally subside, and harming others becomes contrary to its deepest orientation. In this sense, self-realization is not merely compatible with ahiṃsā; it is its highest and most authentic form.

Samayasāra therefore presents non-violence and self-realization as mutually reinforcing aspects of the same spiritual process. Ethical ahiṃsā at the level of conduct supports the purification of belief and knowledge, while inner realization of the soul’s purity manifests outwardly as spontaneous non-violence. Internal ahimsa—freedom from passions and wrong belief—is given primacy, yet it is never divorced from careful external restraint. Both standpoints are held together: the soul in its true nature is utterly non-violent, and disciplined non-violence in life is the necessary path toward that realization.