Scientific Foundations Of Jainism

SR No.: 022772
Original Sutra Author: N/A
Author: K V Mardia
Publisher: Motilal Banarsidass Publishers Pvt Ltd
Publication Year: 1990
Total Pages: 146
Language: English
Classification: Book_English
File Size: 16 MB

Page 69

EXTREME ABSORPTION OF KARMONS
47
as it is an ideal breeding ground for innumerable micro-organisms1. It also excludes tissues of certain plants hosting micro-organisms2 (figs and tomatoes are taken as its symbolic representation). Of course, onions etc. are avoided since their life units are 10-2. These represent minimizing violence by 'body' only.
The karmic matter which is taken in due to volitional activities affects the individual for a certain period of time only, the length of which depends on the type of action, degree of passion, motive etc. In fact, extreme forms of violence committed under perverted views could have an effect lasting for aeons, whereas if it is influenced by any of the Four Passions then the effect would not be quite so longlasting. However, the duration of karmic matter in destroying only a one-sense life is very limited. The minimum times to karmic decay under Anger, Pride, Deceit and Greed are conventionally taken as 2 months, 1 month, a fortnight and less than 48 minutes respectively. Presumably an act of non-violence motivated by, say, greed may have this time decay. However, the maximum decay will be further reduced depending upon the weaker strength of the Four Passions. Of course, no karmic matter is absorbed during immobility (noyoga) and therefore only the remaining karmic matter can be shed.
Implementation of positive non-violence requires full alertness in any action-physical, mental or through speech. Mahavira prefixed various discourses to his chief disciple Gautama (Appendix 3B, q.6.4)
'Never to be careless even for a moment'.
It has four practical components: Amity, Compassion, Appreciation and Equanimity as described in the following quotation (Appendix 3B, q.6.5):
"To develop a feeling of amity towards all beings, a feeling of appreciation towards the meritorious, a feeling of compassion towards those in misery, and equanimity in instructing those who have lost the true values."
These ideas are expressed in an inspiring poem by Chitrabhanu which is now a well-known prayer.
As an analogy, it is like driving a car (a vehicle with tremendous power) towards one's destination. It is not only how you drive and what route you take, but carefulness plays a key role each second. We will come back to this analogy in Ch. 8.
Figure 6.2 shows various situations in which violence and nonviolence are manifested through activities of the body, speech and mind. It should be noted that (a) represents murder whereas (b) represents compassion, (c) represents extreme speech and (d) represents amity. For (e) the individual is thinking of fighting