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S. P. Badami
Eur o FEFT Tattvartha 7-8.) The expression TATTTT i. e, negligent activity has a technical meaning. It includes all activities which are actuated by five' sorts of Pramad i. e. negligence, viz. (1). (Kashaya ) which includes all kinds of aiger, arrogance, deceit and greed, ( 2 ) freier ( Vikatha ) which means improper conversation,( 3 ) Toy (Indriya ) or sense pleasure, ( 4 ) farct (Nidra ) or sleep and (5) s a (asava ) i. e. Intoxicating matter. The expression stor ( Pran ) includes life forces which are ten in uumber viz. (1 to 5) forces of five fry or senses which include sense of touch, taste, smell, seeing and hearing ( 6 ) truth or the force by which duration of life is guided, ( 7 ) force of body (8) force of speech ( 9 ) force of mind and ( 10 ) Capacity of respiration. All living beings fall under five classes according to one, two, three, four or five senses they possess. The act of separation of any of these life forces possessed by any living being through any of the five negligent activities is known as Himsa in Jain scriptures. Abstaining from such an act by body, speech and mind is known as Ahimsa.
If such Ahimsa be enjoined to be observed by all, it would really be impracticable. It is impossible for a layman to observe such Ahimsa under the circumstances with which he is enviroued. Jainism does not losa sight of this hard fact. It takes it fully into account in the formulation of rules of couduct which it lays down for the guidance of its followers. While au ascetic is generally enjoined to observe Ahimsa absolutely, a layman is enjoined to observe one-sixteenth part of it only. Let us see how it comes to be so.
We have noted above that the whole world of living beings is divided into five classes according to the number of senses they possess. The layman very naturally cannot be expected to observe Ahimsa so far as one-sensed beings such as vegetables, water, earth etc. are concerned, and so the rules do not require him to observe that Ahimsa. His Ahimsa is confined to what is technically called Sthula ( FC ) or Trasa ( 7 ) living beings, and does not extend to Sukshma ( ) or Sthavar (FOTETT ) living beings also. It thus covers roughly speaking only half the living beings and is so reduced to eight annas from sixteen annas Ahimsa to be observed by an ascetic.
Shatabdi Granth ]
.: 35 36
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