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 88

68 : 140T/HYPER-REAR/8884
Jainism, therefore, makes a distinction between Dravya Himsā and Bhāva Himsā — the substantive violence and the dispositional violence. Hurting someone somatically to the point of killing, is, what is called substantive himsā. This type of violence works on the body of the sufferer. But there is also the psychological violence which from the actor's point of view makes the person franzy (pramatta ) with a violent attitude, and from the sufferer's point of view makes the victim fearful and timid.
Jainism also makes a distinction between the three instruments of violence _-mana, vacana and kāya — mind, speech and body. Violence when associated with mind is psychological, when associated with speech is verbal and when associated with body, it is somatic. Mind, Speech and Body are the three 'instruments' through which we commit violence. Hurting bodily is not the only form of violence. Hurting through speech ( e. g. abusive language ), or, even hurting psychologically are also forms of violence.
The third dimension is made in relation to the act of violence itself. There is, first, the intention to undertake violence. This is technically known as samārambha. Then, secondly, there is the preparation for committing violence, known as, samārambha. Samārambha refers to the means, the plans and the design to undertake violence; and, finally, there is the actual act of violence itself — ärambha. Now this distinction between the intention, the plan and the act itself of violence clearly shows that violence first of all takes place in the mind of the actor. It is his intention to act violently which compels him to plan it and commit it. Violence, worth its name, is never un-intentioned.
The fourth distinction is made according to the pungent despositions which are essentially and organically related with violence. Thus, there is violence due to anger ---- Krodha; due to conceit - moha; due to greed - lobha and due to crookedness — māyā. All these are astringent passions, known as kasāya in Jainism. Under the influence of these kaşāyas an individual is motivated for violence. These kaşāyas being, as if, 'agents' of violence are the real culprits. Violence when gets associated with them becomes an obstruction in the way of self to realize itself.
The obstruction may be overwhelming or mild as per intensity of a given desposition. When the intensity of the passion, say anger, is very severe
( anantinubandhi ) it can even obstruct the right attitude of a person. The