Sramana 1995 10

SR No.: 525024
Original Sutra Author: N/A
Author: Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 1995
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 6 MB

Page 87

८३ : श्रमण/अक्टूबर-दिसम्बर/१९९५
the argument is formed in the present form it would be perfectly in tune with the spirit of Jainism.
We, thus, find that violence in the Jaina philosophy also, is nothing but " the cause of the difference between the potential and the actual, between what could have been and what is." Self is, at present, bonded with its own Karmas and mistakenly identifies itself with the 'not self. But it has an inherent potential to overcome its weaknesses and actualize itself by identifying itself with itself. This is samatva — the identification of self with self. This can be achieved only when the self overcomes its weaknesses. The primary weakness of self is its 'attachment' to the 'other' things. This attachment is really violence. That is why in Tattvārtha-sūtra violence is defined as something which is essentially pramattayogāt, i.e., yoked with attachment. This attachment identifies the self with the 'not-self and it is because of this identification with the 'other' that we try to collect and possess as many things or objects as possible. Possession, thus, is also attachment - mūrchā parigrahāt.
Possession is infatuation. Thus, it can safely be said that ultimately that which comes between the potential self to actualize itself is 'attachment' and attachment is what makes real violence. Violence is not something somatic only. It is the element of mūrchā or pramattva in the act of hurting which puts it in the category of violence.
As we have already indicated the term samatva has more than one connotation. Samatva also means tranquility of 'self'; and naturally the tranquility of self can be achieved when mind is not being disturbed with things which are 'not self. In other words when mind remains steadfast with itself, it enjoys tranquility. Thus, the state of samatva is non-violence and anything which comes in between the self and its realization is violence or visamatā ( opposite of samatava ). Samatva and non-violence ( ahimsă ) go hand to hand.? : If violence is defined as that which causes the potential self not to achieve or actualize itself, violence ceases to be merely a physical entity. Hurting somebody physically in such a manner that it becomes the cause of his non-achievement of something that he could have achieved, is, no doubt, violence by our definition. But according to Jainism this violence must have its essential relation with the actor's 'delusion'. This shows that violence is some
thing not merely somatic but has its psychological aspect also.