________________
IV. ACARA OF THE HOUSEHOLDER
J
the significance of outward behaviour. He loses sight of the fact that the impiousness of external actions necessarily leads to the pollution of the internal mind, thus disfiguring both the aspects, namely, the internal and the external. In consequence, both the Niscaya and Vyavahāra Nayas, i.e., both the internal and external aspects should occupy their due places.
JUDGEMENT OF THE ACTS OF HIMSĀ AND AHIMSĀ: We may point out here that the Jaina philosophers do not blink the possibility of the disparity between the exterior behaviour and the interior state of mind; and consequently they do not get perplexed in judging the acts of Himsā and Ahimsā, i.e., which act will bear the fruit of Himsā, and which act will be judged as Ahimsā ? An eminent Jaina author Amộtacandra, in his celebrated book, Puruşārthasiddhyupāya, dwells with great clarity upon the above facts. First, he preaches that he who does not explicitly commit Himsā may also reap the fruits of Himsā be his continual mental inclination towards indulging in Himsā; and he who apparently employs himself in the acts of Himsā may not be liable to fruits of Himsā”. Secondly, owing to one's intense passion one may be subjected to grave consequences even by committing trifling Himsā, while, owing to mild passion, the other escapes the sad and serious consequences in spite of perpetrating gross acts of Himsā. Thirdly, it is amazing that, in spite of the two persons following the same course of Himsā, divergence at the time of fruition may be exhibited on account of the differences in their states of mind and intensity of passions. Fourthly, though Himsā may be committed by one, yet consequences may be suffered by many. Similarly, though it may be committed by many, the consequences may be suffered by one. From all these we may conclude that the point of reference in judging the acts of Himsā and Ahimsā is the internal state of mind.
KINDS OF HIMSĀ: Having explained the philosophy of Himsā, we now proceed to enquire into the kinds of Himsā. It is of two kinds, namely, intentional and non-intentional. The latter has been again subdivided into Udyamī, Arambhi and Virodhi.? The intentional perpetrator of Himsā engages himself in the commitment of the acts of Himsā by his own mind, speech and action; provokes others to
Ibid. 53.
5 Puru. 55.
1 Puru. 50. 2 Puru. 51. Jainadarsanasāra, p. 63.
3 Ibid. 52. Ibid. p. 63.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
