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

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TIRTHANKARA MAHAVIRA AND HIS SARVODAYA TIRTHA
Those people who consider a third person to be responsible for another's life and death, and happiness and misery, such people, desirous of helping karma come up because of sheer ego, suffer from a false outlook, and they kill their own soul
On the basis of above, it may be said that the Jaina Acaryas never accept a claim that one person can kill or save another, or cause happiness or misery Since no one can kill another nor save another from death, then how do we say that to kill is violence and to save non-violence ?
By the nature of things the soul is death-free and categories change themselves as well as because of the rise of karmawhen this much is accepted, it makes one think how much the claim stands that one living being can save or kill another. So it may be said that killing or dying is not himsā nor living or saving ahımsā
Violence-non-violence are connected straight with the attitude to the soul. The two are the disturbing and non-disturbing attitudes They have no other material base. If the dropping of a slab of stone kills some one, the violence cannot be attributed to the soul. But if one living being decides to kill another, then the former is responsible for the violence, no matter whether the other is killed or not Violence or non-violence is not sheltered in the inanimate; the origin and cause of these is the animate, the conscious with a perversion of mind, even falsehood, theft, ill-behaviour and collection become alternative forms of violence. In the words of Acarya Amrita Candra,
ātmaparināma hinsanahetutvāt sarvameva hinsaitat amstavacanādıkevalamudah,tam $i$yabodhāya 2
When the pure attitude of the soul is destroyed, then falsehood, theft, etc, become forms of violence. They have been separately named to help the disciples to understand.
In fact, violence and non-violence, instead of being related to the life and death, happiness and misery of others, are related
2 Purusarthasıddhyupāya, Sloka, 42.