________________
64 First Steps to Jainism
to the following four combinations of the two constituents:
(i) Neither there is recklessness nor injury to vitalities of a living being. (ii) There is no recklessness but there is injury to vitalities of a living
being. (iii) There is recklessness but no injury to vitalities. (iv) There is recklessness as well as injury to vitalities.
20. The first combination is a perfect example of non-violence as there is neither negligence nor passion nor injury. In the second case though there is injury caused, but there is no recklessness. It is, therefore, a case of apparent violence known as Dravya Hinsa but it does not cause defilement of the person causing the injury. In the third case there is no injury or damage to any vitality of the victim the person engaged is full of recklessness. It will be a case of violence called Bhav Hinsa and nonviolence will be infringed causing defilement of the person engaged. The last or fourth category is the worst example of violence.
As an offshoot of this discussion it may be argued that strictly speaking reckless (Pramatt) conduct should tantamount to violence and careful (Apramatt) conduct should constitute non violence. From the intrinsic point of view this is the correct position as injury to vitalities can not be avoided by a living being because there is no place in the world which is free from life and any movement of body, mind or speech is bound to injure some life or other. Also suffering injury or death by any living being is dependent upon a number of factors. The essence, therefore, lies in avoiding reckless behaviour in day to day conduct. This is, however, very subtle and invisible path and, therefore, more difficult to practise. The gross or the visible part is avoidance of injury to other beings or their vitalities. It is relevant to reproduce here the reconciliation established between the two by Pt. Sukhlalji in his commentary on Tatvarth Sutra:
"Certainly it is an act of negligence that is a cause of violence, but its renunciation on the part of people at large is not possible suddenly and for the most part. On the contrary, a mere depriva
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
