Tirthankar Mahavir and His Sarvodaya Tirth

SR No.: 011113
Original Sutra Author: N/A
Author: Hukamchand Bharilla, K C Lalwani
Publisher: Kundkund Kahan Digambar Jain Trust
Total Pages: 155
Language: English
Classification: Book_English
File Size: 17 MB

Page 131

SARVODAYA TIRTHA
127
these are not possible in the absence of passions. Hence they invariably strain other living beings.
Accumulation may be internal as well as external, internal fourteen and external ten, total twenty four. The internal fourteen are falsehood, anger, pride, attachment, greed and nine passions starting with laughter Being passions themselves, they virtually stand for violence.
External accumulation includes grains, wealth, etcetra, in all ten, which are not possible to have without passion and hence without strain on other living beings Hence they too are violence.
This violence where all channels flow in is the greatest sacrilege, the reverse of non-violence which contains all religion, indeed, the greatest religion So one comes across non-violence everywhere at the root of Jaina behaviour Jaina behaviour is based on total absence of violence or at least minimum violence
Non-violence includes avoidance of meal at night, use of water after passing it through cloth, avoidance of wine, meat and honey and certain fruits, avoidance of the intake of prohibited objects, even disciplines and controls,--all are non-violence.
These cannot be discussed here at length, but it is necessary to understand that having clearly understood the meaning of subjective and objective non-violence, each behaviour should be placed in one category or the other
Every wise soul considers violence, whether subjective or objective, to be unwholesome in all respects, no matter whether due to certain weakness he may not be able to keep himself wholly apart from it. Gradually it reduces the area of violence but in no case does he consider it useful to torture others or to entertain attachment and malice
There may be innumerable stages of giving up violence and cultivating non-violence in one's own life and these may have, and infact have, innumerable variants, but all these cannot be