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INTRODUCTION
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He who practices self-restraint and is careful is not liable to any violence (though physical violence may be there)."140
Even when one kills a living being, Siddhsena remarks, one is not guilty of the sin of killing if he is apramatta (i.e. careful, not infected with passion and not negligent).14) The same sentiment is found in Oghaniryukti (748, 749). In Visheshavashyakabhashya (a Shvetambara canon), Acharya Jinabhadra observes: “It is the intention that ultimately matters. " 142 Muni Nyayavijaya too remarks: “Even in the absence of actual overt act of injuring the life forces of others, an evil act of violence is committed through mere entertaining ill-will or ill-thought."143
In view of all that is stated above, one is at a loss to understand why Johnson obstinately persists in his belief that A.N. Upadhye's definition of himsa would seem to be “the most natural rendering, i.e. himsa is harm to living beings as a result of careless physical actions on the part of the monk”. Johnson feels that prima facie himsa is “a purely orthodox doctrine such as might be found in the Dasavaikalika Sutra (Shvetambara canon)".144 Sarvarthasiddhi, he adds, thereby "shifts the whole emphasis of himsa on to the internal state of the agent, i.e. on to passion and its effect on the agent: himsa. . . to
oneself”
14
h
Like violence (himsa), parigraha (upadhi, PS 219)—the passionate mental state of attachment to or being infatuated (murchha) (PS 221) with external, physical objects – is considered more important than mere possession of worldly objects. Upadhi, i.e. parigraha, is primarily internal negligence, and is therefore worth abandoning (Amrtachandra's introductory remark to PS 219).
The feeling of attachment or sense of “mineness” (mamatva) invariably binds the soul and leads to possession of external things (external parigraha). This, in turn, acts as the indirect, auxiliary (nimitta) cause of internal parigraha, i.e. attachment to objects (PSU 113). One should, therefore, abandon all (sarva) upadhi (parigraha) (PS 219), both external and internal (bahittham majjhattham (PS 273). How can one (who is favourably disposed towards parigraha be free from infatuation (murchha) and worldly concerns (arambha) and practise self-restraint (samyam)? And how one who is attracted towards and engrossed in other things, can understand and realize the real identity of his self or the real nature of his soul (atma, i.e.
