Spiritual Code and Restraints

SR No.: 007628
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 69
Language: English
Classification: Book_English
File Size: 333 KB

Page 51

unavoidable, the traditional list needs to be modified. Simply reciting that list during Pratikraman as occupations to be avoided would amount to the lifeless rhetoric.
Chapter 14
ANARTHADAND VIRMAN VRAT The Avoidance Of Purposeless Violence
Virae Anatthadande Tachcham Sa Chauviho Avajzano Pamäyäyariyam Hinsappayanam Pavovaese Ya
--- Samansuttam (The third auxiliary restraint of avoiding purposeless violence consists of refraining from fourfold evils of vile contemplation, indolent behavior, lending violent tools and
equipment and advocating the sinful activities)
In the previous chapters we have discussed five principal restraints and two auxiliary restraints that are known as Gunavrats. In this chapter we are going to discuss the eighth restraint known as Anarthadanad Virman which is also the third and the last Gunavrat. The term Artha is used here in the sense of being purposeful. Anartha is the reverse of it meaning purposeless, Dand means hurting and Virman means refraining from. So the term Anarthadand Virman means refraining from purposeless hurting.
During our routine life, we undertake different types of activities. Some of them may be necessary for the survival and some may be voluntary. But every activity does involve some degree of violence. The religious training makes us aware of the possibility of causing violence by resorting to different activities. That can be helpful in avoiding the violent activities, and if the activities are indispensable, they can be undertaken in a way that causes least possible violence. The seven restraints, that we have discussed so far, deal with such activities. There are, however, activities, which are purposeless, dispensable and can be easily avoided. This restraint deals with them.
We do happen to indulge in purposeless violence. For instance, while walking I may pass by a tree and pluck a branch or bunch of leaves. If I see a stone, I may pick it and throw at a sleeping dog or a tree, or fling it in the air. If I have a stick, I wield it at a dog or other animal passing by. There is obviously no reason for doing anything of that type; I am simply conditioned to do that without any purpose.
The second aspect of this restraint pertains to mental level. We come across different situations in life, some of them are perceived as pleasing and others as displeasing. In the former case, we usually crave for retention of the situations. In the latter case we feel unpleasant and react with the sense of aversion. For instance, we intend to eat and do not get the food on time or get the food that we do not like; or we want to take bath and do not get water or soap, or we experience pain arising from some injury or disease and feel it unbearable; or means of our livelihood may be at stake. In such cases we feel sad, concerned, gloomy or agonized and feel worried or get depressed, agitated or restless.