Epitome of Jainism

SR No.: 006737
Original Sutra Author: N/A
Author: K B Jindal
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1988
Total Pages: 248
Language: English
Classification: Book_English
File Size: 13 MB

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An Epitome of Jainism and the course of discipline which would enable one to progress by gradual steps in the observance of its practice.
Himsa is defined as injury to the vitalities, caused through want of care and caution. The vitalities in a living body are enumerated as tenthe three forces of thought, speech, and body; the five senses of touch, taste, smell, hearing, and sight; respiration, and age or duration of life. Every embodied living being possesses at least four of these ten vitalities--- the body, the sense of touch, respiration and age. An embodied soul which possesses this minimum number of vitalities is called irrational one-sensed, such as vegetable-bodied beings. The irrational two-sensed soul possesses six vitalities, viz., the power of speech and the sense of taste also, such as a worm. The three-sensed soul has seven, the sense of smell being added to these, e. g. an ant. A four-senscd soul possess eight, viz., the sense of sight as well, like a fly. The five-sensed soul has nine, the sense of hearing being
dded to these, e. g., irrational animals. All rational human beings have all the 10 vitalities,
Existing separately by itself, neither the soul nor the body is susceptible to any injury at all. Injury is caused to the vitalities in an embodied soul, which feels pained at such injury. The amount of injury caused and the pain thereby occasioned, would depend upon the number of vitalities and the scope and capacity of the vitalities to which injury is caused.
The above-numerated ten are material vitalities- dravja prâna. As distinguished from these, a soul has conscious vitalities—bhava prâna, which are the very attributes of Jiva, such as consciousness, peacefulness, happiness, power. And with reference to the conscious vitalities, the Hiņsâ caused is called Bhava Himsa, as distinguished from Dravya Hiņså which arises from causing injury to the material vitalities.
Every evil thought, every evil word, and every evil act causes Himsâ. “Do to others as you expect others to do unto you. Don't do to others, what you do not approve for yourself," should be the guiding principles in all affairs of life.
Bhâva Himsã is caused by entertaining impure thought-activities such as anger, pride, deceit, greed, sorrow, fear, disdain, sex-desires. Such thought activities injure the real nature of the soul-purity, perfection, direct knowledge of all substances, in all their varying conditions, at one and the same moment, infinite power, unruffled peacefulness, and bliss everlasting and unmixed. Dravya Himsă proceeds from Bhâva Himsâ, which precedes it. The thought is father to the act. An evil thought vitiates the purity of the soul, and is followed by a sinful act, varying in its degree of evil, with the vicious intensity of the thought. Equanimity, non-attachment, selfabsorption, self-realization would make the commission of Dravya Himsâ an impossibility.
So far as a householder is concerned, Himsâ is divided into various kinds. It is either Arambhaja, viz., that which arises from engagements in