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(a) Gītā 4.39: śradhāvān labhate jñānam. (b) Uttarajjhayaṇāņi 28.30: nādamsaṇissa nāṇam.
Amgasuttāni I, Thāṇam, 3.336: 'kambhayā pāṇā ? samaṇāuso !.....' 'dukkhabhaya pāṇā samaṇāuso!' 'se nam bhamte dukkhe kena kade ? 'jīvenam kade pamādeṇam.
Amgasuttāni I, Thāṇam, 4.84-87
Malice, hatred, wrath, etc. are various weapons, whereas friendliness, forgiveness, tolerance, etc. are means of disarmament. Different weapons have different degrees of destructiveness. As for example, X is less inimical to A, more inimical to B, still more inimical to C and so on and so forth. Thus does the intensity of enmity of X towards other persons vary. This shows that the edges of weapons have different degrees of bluntness or sharpness.
Violence is not only committed by the use of weapons but it itself is a sort of weapon. Violence means lack of self-discipline. One whose senses and mind are not under his control is a weapon to every living being. Abstinence from violence is a non-weapon i.e. a means of disarmament. Ones own restraint towards all living beings is nonviolence. One whose senses and mind are under his control does not act as a 'weapon' all living beings.
Acārānga Cūrṇī, p. 128: nivvaṭṭanamti vā chiņņaṇatti vā egaṭṭhā. logevi jahā egeṇappahāreņa hattho nivvaṭṭito pādo vā, jam bhaṇitam - chiņņā. Acārānga Vṛtti, patra 158: 'paśyakasya' kevalinaḥ 'upadhiḥ' viseṣaṇam, upadhīyate iti vopādhiḥ, dravyato hiraṇyādiḥ, bhāvato' ṣṭaprakāram karma, sa dvividhopyupadhiḥ kimastyähosvinna vidyate? Nāstīti.
तुलसी प्रज्ञा जनवरी-मार्च, 2006
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