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INTRODUCTION
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own self through passion-infected thoughts and emotions.
Thus, we have two translations of Pravachanasara 216. The translation by A.N. Upadhye states: “Careless activities of a monk [shraman) when sleeping, sitting, standing, and walking are always known as continuous harm unto living beings."134 The words “unto living beings” do not exist in the original Prakrit verse. The other translation of Pravachanasara 216, based on Kundakunda's views in the matter and Amrtachandra's commentary thereon, is reflected in Faddegon's translation: “Heedless action in lying, sitting, standing, going, etc. is considered to be at all times continual hurt (himsa) to the shramana-state” (PS 216).
Negligence is an impure mode or manifestation of consciousness. As such, it is violative of the innate nature of jiva or the real identity of the self. This point is explained and clarified in verse 217 as follows: “A living being may die or live, on the part of the careless one the act of hurting is certain: by the mere fact of hurt he who is careful in his observances incurs no bondage.” (PS 217). Commenting on this verse, Amrtachandra remarks:
Impure psychic-attention is internal negligence; the taking of another's life is external. Whether the taking of another being's life occurs or does not occur, to the actual impure psychic-attention, proved by the careless conduct, which does not occur without it, the nature of hurting certainly belongs: and to the non-existence of impure psychic-attention, proved by the careful conduct, which occurs without it, the nature of hurting certainly does not belong, as is shown by the fact that the taking of another's life does not involve bondage: therefore internal negligence is the more serious, and not the external (PS 217 AC).
The additional verse (PS 217/3) in Jayasena's recension adds: “Even so, the external should be recognized, simply as being an occasion for the internal negligence.” (PS 217/3)
Greater Emphasis on Psychic Dispositions A shraman of careless conduct is deemed to be the cause of taking the life of beings (and consequently incurs bondage). However, if one always behaves with care, then, like a lotus in water, one remains unassoiled or uncontaminated (PS 218). This means that if, in spite of the dispassionate activities of mind, body and speech, any living being is injured, it cannot be called himsa (violence), since the
