Mahavira Smruti Granth Part 01

SR No.: 010530
Original Sutra Author: N/A
Author: Kamtaprasad Jain, Others
Publisher: Mahavir Jain Society Agra
Total Pages: 363
Language: Hindi
Classification: Smruti_Granth
File Size: 9 MB

Page 178

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भ० महावीर स्मृति ग्रंथ।
principle of Ahimsa and in light of that principle would explain why mine should be avoided. They would say. Wine atupifies a man and a stupified man is prone to commit acts of violence; secondly, they would point out that in wine there abide numerous tray animal cubs, so that a han druoking wine is guilty of killing innumerable creatures, tbudly a drunken man's heart becomes full of pride, aoger, greed and other violent feelings. Intoxication is thus immoral because it is opposed to the practice of Abimsa Io the case of meat, similarly, the Jains, would prohibit its eating, on the ground that it goes against the practice of nonviolence. One cannot get meat without killing an animal. It is well-known that the Buddhists also felt the force of this argument and were averse to killing animals for their food. They, however, had no objection to eating meat, provided the animal died of itselt and was not designedly killed for the purpose of the dish. The Jains, however, point out that indumerable animal cubs live in the joints and other parts of an animal's body ; various other small creatures are generated in vamous parts of the body of the animal, as soon as It dies. Accordingly killing of indumerable animal cubs and consequent violence 18 involved in the eating of meat, even though the animnl died of itself. In the case of honey, the Jains say that you cannot get honey from a bee-hire without hilling or maiming the bees In honey, again, there live innumerable invisible creatures The Jains contend accordingly that the drinking of honey as against the practice of strict non-violence The fig fruits are similarly said to be the abodes of numerous tiny creatures, so that one is bound to kill them, who eats the fig-fruits Eating of fig-fruit thus opposes the practice of Ahimsa. AU acts which are condemned in the Jain scriptures are thus shown to be bad, for the reason that they go against the principle of non-violcoce Reasoning may appear to be stmined in some cases but the sitimince with which the Jains apply the standard of Ahimsa, cven in those cases, shows that Ahımsā or non-violence 19 with them the supreme monal standard, which should be the measure of all our moral acts