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The Three Hallmarks 61
13. The general observations show the wide sweep of non-violence in Jain thought about which we shall know more when we come to the indepth study of the subject from various angles where also Jainism excels all other systems.
14. Non-violence is negation of violence (though there is a positive and equally important aspect of it as we shall see presently). To understand nonviolence one must first grasp the meaning of violence. Jain thinkers have
d deep into the subject and the universally accepted definition of violence is injuring vitalities (Prana) by reckless or passionate activity (Pramatt Yoga). This simple yet profound definition of violence is full of meaning and it contains the result of insight of the perfect beings and their successors-Acharyas and will need some elucidation.
15. There are two constituents of violence according to the above definition viz. (i) injuring vitalities (ii) reckless or passionate activity leading to it. First let us elucidate the vitalities and injury to them. There are in all ten vitalities (prana) with which living beings are blessed, the number varying with the development from class to class of living bodies depending upon the evolution of the souls due to their karmas. These are (1 to 5) five senses (of touch, taste, smell, sight and hearing) (6) respiration (7) life duration (8) energy or body (9) organ of speech and (10) Mind. The number of the vitalities vary from class to class e.g. one sensed beings have four vitalities while the five sensed beings with mind have all the ten vitalities. This will be more clear from the statement below:
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